Shloka 195

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

Devanagari script

भक्ष्यं चान्यत्तथा पेयं विषमप्यमृतं भवेत् जपेल् लक्षं तु पूर्वाह्णे हुत्वा चाष्टशतेन वै

Transliteration

bhakṣyaṃ cānyattathā peyaṃ viṣamapyamṛtaṃ bhavet japel lakṣaṃ tu pūrvāhṇe hutvā cāṣṭaśatena vai

Translation

Speise und Trank—und was immer es sonst sei—werden, selbst wenn sie giftig sind, wie Nektar. Man soll am Vormittag hunderttausendmal Japa vollziehen und danach wahrlich achthundertmal Opfergaben ins Feuer darbringen.

Word by Word

• भक्ष्यम्: edible food

• च: and

• अन्यत्: other (items)

• तथा: likewise

• पेयम्: drinkable liquid

• विषम्: poison

• अपि: even

• अमृतम्: nectar, deathlessness-bestowing essence

• भवेत्: becomes

• जपेत्: one should recite (japa)

• लक्षम्: one hundred thousand

• तु: indeed

• पूर्वाह्णे: in the forenoon (before midday)

• हुत्वा: having offered into the fire

• च: and

• अष्टशतेन: with eight hundred (oblations)

• वै: certainly/indeed

Speaker

Suta Goswami (narrating Shaiva rite instructions within the Linga Purana discourse)

Characters & Entities

• Shiva
• Agni

FAQs

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

It teaches that disciplined japa and homa, performed as a Shaiva observance, purify what is consumed and remove harmful effects—showing the Linga-centered mantra as a means of cleansing pasha (bondage) for the pashu (soul) under Pati (Shiva).

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

Shiva-tattva is implied as the supreme purifier: through His mantra and the consecrated fire-offering, even ‘poison’ is transmuted into ‘nectar,’ indicating His grace that converts impurity into auspiciousness and leads the bound soul toward liberation.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-leaning sādhana of mantra-japa (one lakh repetitions in the forenoon) followed by homa (800 oblations), a classic puja-vidhi sequence for mantra-siddhi and purification.