Shloka 33

उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः

Devanagari script

ओमित्येकाक्षरं मन्त्रं स्थितः सर्वगतः शिवः मन्त्रे षडक्षरे सूक्ष्मे पञ्चाक्षरतनुः शिवः

Transliteration

omityekākṣaraṃ mantraṃ sthitaḥ sarvagataḥ śivaḥ mantre ṣaḍakṣare sūkṣme pañcākṣaratanuḥ śivaḥ

Translation

في المانترا ذات المقطع الواحد «أوم»، يقوم شيفا ثابتًا بوصفه الربّ الساري في كل مكان. وفي المانترا الدقيقة ذات المقاطع الستة، يحضر شيفا متجسّدًا بهيئة الخمسة مقاطع (بانتشاكشري).

Word by Word

• om iti: as “Om”

• ekākṣaram: one-syllabled

• mantram: mantra/sacred formula

• sthitaḥ: established/abiding

• sarva-gataḥ: all-pervading

• śivaḥ: Shiva (Pati, the Lord)

• mantre: in the mantra

• ṣaḍ-akṣare: six-syllabled

• sūkṣme: subtle/inner

• pañca-akṣara-tanuḥ: having the body/form of the five syllables (Namaḥ Śivāya)

• śivaḥ: Shiva

Speaker

Suta Goswami (narrating the Linga Purana’s teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Om
• Pañcākṣarī (Namaḥ Śivāya)

FAQs

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

It anchors Linga-upāsanā in mantra-upāsanā: the Linga’s all-pervading Shiva-tattva is approached through Om and through the Pañcākṣarī (Namaḥ Śivāya), making japa a direct mode of worship.

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

Shiva is presented as sarvagata (all-pervading) and simultaneously accessible in subtle mantra-form—Pati who pervades all while revealing himself through sound (śabda) to liberate the paśu from pāśa.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa as Pāśupata-oriented sādhana: contemplation of Om along with steady repetition of Namaḥ Śivāya as the subtle embodiment of Shiva for inner purification and release from bondage.