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Shloka 20

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

कृत्वा यत्फलमाप्नोति तत्फलं प्रवदाम्यहम् महेन्द्रपर्वताकारैर् विमानैर्वृषसंयुतैः

kṛtvā yatphalamāpnoti tatphalaṃ pravadāmyaham mahendraparvatākārair vimānairvṛṣasaṃyutaiḥ

“Nay ta sẽ nói rõ quả báo mà người đạt được khi thực hành nghi lễ Śiva này. Người ấy được ban các vimāna cõi trời, cao vút như núi Mahendra, có bò đực kéo—xứng đáng cho kẻ phụng sự Pati, Đấng Chủ Tể và nơi nương tựa của mọi paśu.”

कृत्वा (kṛtvā)having done/after performing
कृत्वा (kṛtvā):
यत्-फलम् (yat-phalam)whatever fruit/result
यत्-फलम् (yat-phalam):
आप्नोति (āpnoti)attains
आप्नोति (āpnoti):
तत्-फलम् (tat-phalam)that very fruit
तत्-फलम् (tat-phalam):
प्रवदामि (pravadāmi)I declare/explain
प्रवदामि (pravadāmi):
अहम् (aham)I
अहम् (aham):
महेन्द्र-पर्वत-आकारैः (mahendra-parvata-ākāraiḥ)having the form/size like Mount Mahendra
महेन्द्र-पर्वत-आकारैः (mahendra-parvata-ākāraiḥ):
विमानैः (vimānaiḥ)by celestial chariots/air-cars
विमानैः (vimānaiḥ):
वृष-संयुतैः (vṛṣa-saṁyutaiḥ)yoked with bulls/bull-drawn.
वृष-संयुतैः (vṛṣa-saṁyutaiḥ):

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

S
Shiva
N
Nandi (symbolically via vṛṣa/bull)

FAQs

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.

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.

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).