Shloka 86

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

Devanagari script

गुरु/शिष्य उपागम्य गुरुं विप्रं मन्त्रतत्त्वार्थवेदिनम् ज्ञानिनं सद्गुणोपेतं ध्यानयोगपरायणम्

Transliteration

guru/śiṣya upāgamya guruṃ vipraṃ mantratattvārthavedinam jñāninaṃ sadguṇopetaṃ dhyānayogaparāyaṇam

Translation

تقدَّمَ التلميذُ إلى الغورو—ذلك الحكيمُ البراهميُّ العارفُ بحقيقة المانترا الباطنة ومعناها—عالِمًا، متحلّيًا بالفضائل، مُنصرفًا كلّ الانصراف إلى يوغا التأمّل؛ فطلبَ منه التعليم.

Word by Word

• उपागम्य: having approached

• गुरुं: the guru/spiritual preceptor

• विप्रं: a learned brahmin/sage

• मन्त्र-तत्त्व-अर्थ-वेदिनम्: knower of the mantra’s principle (tattva) and meaning (artha)

• ज्ञानिनं: a realized knower (jñānin)

• सद्गुण-उपेतं: endowed with good virtues

• ध्यान-योग-परायणम्: devoted to meditative yoga

Speaker

Suta Goswami (narrating the Purana; describing the disciple’s approach to the guru)

Characters & Entities

• Shiva

FAQs

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

It establishes that Linga-puja and Shaiva mantra practice must be received through a qualified Guru who knows mantra-tattva and mantra-artha, ensuring worship becomes a liberating upasana rather than mere outer ritual.

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

By emphasizing mantra-tattva and meditative yoga, the verse implies Shiva is realized as Pati through inner knowledge and contemplation—beyond external forms—freeing the pashu from pasha via right instruction.

What ritualistic or Yogic practice is highlighted here?

Dhyana-yoga grounded in mantra—approaching a mantra-adept Guru for upadesha—aligning with Shaiva/Pashupata discipline where meditation and correct mantra-meaning are central.