Shloka 103

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

Devanagari script

आद्यान्तयोर् जपस्यापि कुर्याद्वै प्राणसंयमान् तथा चान्ते जपेद्बीजं शतमष्टोत्तरं शुभम्

Transliteration

ādyāntayor japasyāpi kuryādvai prāṇasaṃyamān tathā cānte japedbījaṃ śatamaṣṭottaraṃ śubham

Translation

Zu Beginn und am Ende des Japa soll man wahrlich die Zügelung des Prāṇa (Prāṇa-saṃyama) ausüben. Und dann, beim Abschluss, soll man das glückverheißende Bīja-Mantra hundertachtmal rezitieren.

Word by Word

• आद्यान्तयोः: at the beginning and end

• जपस्य अपि: even of japa/recitation

• कुर्यात् वै: one should indeed do

• प्राणसंयमान्: restraints/controls of prāṇa (breath-discipline)

• तथा च: and also

• अन्ते: at the end

• जपेत्: one should recite

• बीजम्: seed-mantra (bīja)

• शतम्: one hundred

• अष्टोत्तरम्: plus eight (i.e., 108)

• शुभम्: auspicious

Speaker

Suta Goswami (narrating Shiva-upasana procedures to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It prescribes a core Shaiva practice: bracketing japa with prāṇa-saṃyama and sealing the rite by repeating the bīja 108 times, strengthening focus (ekāgratā) and devotional potency in Linga-upāsanā.

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

By linking breath-discipline and seed-mantra, it implies Shiva as Pati—the inner Lord accessible through refined prāṇa and mantra-śakti—guiding the pashu (soul) beyond pasha (bondage) via disciplined upāsanā.

What ritualistic or Yogic practice is highlighted here?

Prāṇa-saṃyama (a pranayama-like restraint of vital breath) performed at the start and end of japa, followed by 108 repetitions of the bīja-mantra as a concluding (saṃhāra/saṃpūraṇa) act.