Shloka 94

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

एवमालिख्य यो भक्त्या सर्वमण्डलमुत्तमम् यत्फलं लभते मर्त्यस् तद्वदामि समासतः

Transliteration

evamālikhya yo bhaktyā sarvamaṇḍalamuttamam yatphalaṃ labhate martyas tadvadāmi samāsataḥ

Translation

Ngayon ay sasabihin ko nang maikli ang bunga na nakakamit ng isang mortal—ang kaluluwang nakagapos—kapag may debosyon (bhakti) niyang iginuhit ang pinakamataas na maṇḍala na sumasaklaw sa lahat, ang banal na diyagram para sa pagsamba kay Śiva; sa biyaya ni Pati (Panginoong Śiva), ang paśu ay umuusad tungo sa paglaya mula sa pāśa (pagkagapos).

Word by Word

• evam: thus/in this manner

• ālikhya: having drawn/inscribed

• yaḥ: whoever

• bhaktyā: with devotion

• sarva-maṇḍalam: the all(-inclusive) maṇḍala/sacred diagram

• uttamam: supreme/excellent

• yat-phalam: whatever fruit/result

• labhate: obtains/attains

• martyaḥ: a mortal human (embodied soul)

• tat: that

• vadāmi: I speak/I shall tell

• samāsataḥ: briefly/in summary

Speaker

Suta (narrating to the sages at Naimiṣāraṇya)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It frames maṇḍala-lekhana (drawing the sacred diagram) as a devotional limb of Śiva-pūjā and introduces the promised “phala” (spiritual merit) that follows from performing it with bhakti.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Śiva is implied as Pati—the Lord who grants the fruit of worship—while the human is martyā/pāśu, an embodied soul seeking uplift; the verse points to grace-mediated progress from bondage toward liberation.

What ritualistic or Yogic practice is highlighted here?

Ritually, it highlights drawing the ‘sarva-maṇḍala’ as a preparatory act for Śiva worship; yogically, it aligns with Pāśupata-oriented purification where disciplined devotional action reduces pāśa (bondage).