Shloka 20

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

Devanagari script

कृत्वा यत्फलमाप्नोति तत्फलं प्रवदाम्यहम् महेन्द्रपर्वताकारैर् विमानैर्वृषसंयुतैः

Transliteration

kṛtvā yatphalamāpnoti tatphalaṃ pravadāmyaham mahendraparvatākārair vimānairvṛṣasaṃyutaiḥ

Translation

“اس شیو-ودھی کو کرنے سے جو پھل حاصل ہوتا ہے، وہ میں بیان کرتا ہوں۔ مہندر پہاڑ کی مانند بلند، بیلوں سے جُتے ہوئے آسمانی وِمان اسے عطا ہوتے ہیں۔”

Word by Word

• कृत्वा (kṛtvā): having done/after performing

• यत्-फलम् (yat-phalam): whatever fruit/result

• आप्नोति (āpnoti): attains

• तत्-फलम् (tat-phalam): that very fruit

• प्रवदामि (pravadāmi): I declare/explain

• अहम् (aham): I

• महेन्द्र-पर्वत-आकारैः (mahendra-parvata-ākāraiḥ): having the form/size like Mount Mahendra

• विमानैः (vimānaiḥ): by celestial chariots/air-cars

• वृष-संयुतैः (vṛṣa-saṁyutaiḥ): yoked with bulls/bull-drawn.

Speaker

Suta Goswami (narrating the phala-śruti within the Linga Purana discourse)

Characters & Entities

• Shiva
• Nandi (symbolically via vṛṣa/bull)

FAQs

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

It functions as a phala-śruti: it explicitly promises a concrete fruit for Śiva-sevā—exalted post-mortem ascent symbolized by bull-yoked vimānas—reinforcing faith (śraddhā) in Liṅga-pūjā as a means of accruing puṇya under Pati’s grace.

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

By implying rewards aligned with the bull (vṛṣa), it points to Śiva as Paśupati—Pati (Lord) whose grace uplifts the paśu (individual soul) beyond pasha (bondage), granting higher states of being and divine proximity.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the result of performing a prescribed Śaiva rite (implicitly Liṅga-pūjā/Śiva-vrata). In a Pāśupata frame, it underscores karma purified by devotion and observance, culminating in upliftment through Śiva’s anugraha (grace).