Shloka 104

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

Devanagari script

क्रमाद्गान्धर्वमासाद्य गन्धर्वैश् च सुपूजितः क्रमादागत्य लोके ऽस्मिन् राजा भवति वीर्यवान्

Transliteration

kramādgāndharvamāsādya gandharvaiś ca supūjitaḥ kramādāgatya loke 'smin rājā bhavati vīryavān

Translation

رفتہ رفتہ وہ گندھرو لوک کو پہنچ کر گندھروؤں کے ہاتھوں نہایت معزز و مکرّم ہوتا ہے؛ پھر رفتہ رفتہ اس دنیا میں لوٹ کر وہ قوت و شجاعت والا بادشاہ بن جاتا ہے۔

Word by Word

• क्रमात्: in due order/in sequence

• गान्धर्वम्: the Gandharva-world/realm of celestial musicians

• आसाद्य: having reached/attained

• गन्धर्वैः: by the Gandharvas

• च: and

• सुपूजितः: well-honored, highly worshiped

• क्रमात्: again in due course

• आगत्य: having come back/returned

• लोके: in the world

• अस्मिन्: this

• राजा: king

• भवति: becomes

• वीर्यवान्: possessed of vigor/heroic potency

Speaker

Suta Goswami

Characters & Entities

• Gandharvas

FAQs

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

It highlights that ritual merit can yield exalted loka-results (like Gandharva-loka and kingship), yet these remain within saṃsāra; Linga-worship is traditionally framed as a means to turn merit toward devotion to Pati (Shiva) and ultimately beyond temporary heavenly rewards.

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

Indirectly, it contrasts worldly and heavenly attainments with the Shaiva Siddhanta view that such results are karmically conditioned for the pashu; Shiva-tattva as Pati is the transcendent refuge beyond cyclical ascent-and-return.

What ritualistic or Yogic practice is highlighted here?

The verse implies karmically potent dharma/puṇya (often including Shiva-oriented vrata, dāna, or pūjā in the Linga Purana’s context) that grants higher-world enjoyment, but it also points to the need for Pashupata-oriented sādhanā aimed at liberation rather than mere loka-gains.