Shloka 103

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

Devanagari script

तत्र भुक्त्वा महाभोगान् कल्पकोटिशतं नरः स्वदेहगन्धकुसुमैः पूरयञ्छिवमन्दिरम्

Transliteration

tatra bhuktvā mahābhogān kalpakoṭiśataṃ naraḥ svadehagandhakusumaiḥ pūrayañchivamandiram

Translation

Tại đó, sau khi thọ hưởng những lạc thú thần diệu suốt hàng trăm ức kiếp, người ấy làm đầy đền thờ Śiva bằng những đóa hoa hương phát ra từ chính thân thể đã được thanh tịnh của mình.

Word by Word

• तत्र: there (in that Śiva-dhāma)

• भुक्त्वा: having enjoyed/experienced

• महाभोगान्: great enjoyments, sublime pleasures

• कल्पकोटिशतम्: for hundreds of crores of kalpas (vast aeons)

• नरः: the person (devotee/soul as pashu)

• स्वदेह: of one’s own body

• गन्ध: fragrance

• कुसुमैः: with flowers/blossoms

• पूरयन्: filling, saturating

• शिवमन्दिरम्: Śiva’s temple

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It states the phala (spiritual result) of Śiva-sevā: the devotee attains prolonged, exalted enjoyment in Śiva’s realm and gains a refined, fragrant body-fit to offer ‘flowers’ to Śiva’s temple—signifying merit born of Linga/Śiva worship.

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

Śiva appears as Pati—the Lord whose abode and temple are filled by the devotee’s transformed purity; nearness to Śiva elevates the pashu (soul) so that even the body becomes a vessel of sacred fragrance, indicating grace (anugraha) and sanctification.

What ritualistic or Yogic practice is highlighted here?

It highlights puṣpa-gandha-upacāra (offering flowers and fragrance) to Śiva; implicitly, it points to inner purification through Śiva-bhakti and Pāśupata-aligned discipline where the devotee’s very embodiment becomes fit for worship.