उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः
एवं विन्यस्य मेधावी शुद्धकायो दृढव्रतः जपेत्पञ्चाक्षरं मन्त्रं लब्ध्वाचार्यप्रसादतः
evaṃ vinyasya medhāvī śuddhakāyo dṛḍhavrataḥ japetpañcākṣaraṃ mantraṃ labdhvācāryaprasādataḥ
فإذا أجرى العاقل النْياسا (nyāsa) على هذا النحو—وقد تطهّر جسده وثبت على نذره—فليُكثِر من جَپا (japa) المانترا ذات المقاطع الخمسة، بعد أن ينالها بفضل نعمة الآتشاريّا (ācārya) وإذنه. وبهذا المانترا المُمَكَّن بحسن السلسلة، يقترب الباشو (paśu) من البَتي (Pati) شِيفا (Śiva).
Suta Goswami (narrating the Shaiva observance as taught in the Linga Purana tradition)
It makes mantra-japa (especially the pañcākṣara) a core limb of Linga worship, but only after nyāsa and bodily purification, emphasizing disciplined upāsanā rather than mere external offering.
Śiva is implied as Pati—the Lord approached through an empowered mantra. The verse stresses that access to Shiva-tattva is mediated by śuddhi (purification), vrata (steadfast discipline), and proper guru-sanction, which removes pasha (bondage) from the paśu.
Nyāsa followed by pañcākṣara-mantra japa received through ācārya-prasāda (authorized transmission/dīkṣā), aligning with Shaiva/Pāśupata sādhanā where mantra becomes effective through correct method and lineage.