Shloka 12

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

Devanagari script

यः कुर्यान्मेरुनामानं प्रासादं परमेष्ठिनः स यत्फलमवाप्नोति न तत् सर्वैर् महामखैः

Transliteration

yaḥ kuryānmerunāmānaṃ prāsādaṃ parameṣṭhinaḥ sa yatphalamavāpnoti na tat sarvair mahāmakhaiḥ

Translation

凡为至上主帕拉梅什提因（即湿婆）建造名为“须弥（Meru）”的殿堂者，所得功果，纵使尽行一切大祭亦不能获得。

Word by Word

• यः (yaḥ): whoever

• कुर्यात् (kuryāt): should make/build

• मेरु-नामानम् (meru-nāmānam): bearing the name Meru

• प्रासादम् (prāsādam): a temple, shrine, palace-like sanctum

• परमेष्ठिनः (parameṣṭhinaḥ): of Parameṣṭhin, the Supreme Lord (here: Śiva as Pati)

• सः (saḥ): he

• यत् (yat): whatever/that which

• फलम् (phalam): result, merit

• अवाप्नोति (avāpnoti): attains

• न (na): not

• तत् (tat): that (same fruit)

• सर्वैः (sarvaiḥ): by all

• महा-मखैः (mahā-makhaiḥ): great sacrifices/solemn Vedic rites.

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya; praising Shiva-temple merit)

Characters & Entities

• Shiva

FAQs

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

It elevates Śiva-upāsanā expressed through temple-building (a Meru-like prāsāda for the Linga) as a supreme act of devotion whose merit surpasses even extensive Vedic sacrificial performances.

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

By calling Śiva “Parameṣṭhin,” it points to Him as Pati—the transcendent Lord—whose grace-bearing worship is presented as higher than ritual power alone, implying liberation comes through devotion aligned to the Supreme.

What ritualistic or Yogic practice is highlighted here?

The highlighted practice is prāsāda-nirmāṇa (constructing a temple for Śiva/Linga) as a devotional discipline; it implies a Shaiva shift from mere karma-kāṇḍa (sacrifice) to bhakti-centered worship that loosens pasha (bondage) for the pashu (soul) under Pati’s grace.