Shloka 127

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

Devanagari script

सदाचारी जपन्नित्यं ध्यायन् भद्रं समश्नुते सदाचार सदाचारं प्रवक्ष्यामि सम्यग्धर्मस्य साधनम्

Transliteration

sadācārī japannityaṃ dhyāyan bhadraṃ samaśnute sadācāra sadācāraṃ pravakṣyāmi samyagdharmasya sādhanam

Translation

One who is steadfast in right conduct (sadācāra)—ever engaged in japa and meditation—attains auspiciousness. Therefore I shall expound right conduct in full, for it is the true instrument for establishing proper dharma, leading the paśu toward the Pati through disciplined Śaiva practice.

Word by Word

• sadācārī: one of right conduct

• japannityam: constantly performing japa

• dhyāyan: meditating/contemplating

• bhadram: auspicious good, welfare

• samaśnute: attains/partakes of

• sadācāra: right conduct, righteous discipline

• pravakṣyāmi: I shall explain/teach

• samyak-dharmasya: of correct/complete dharma

• sādhanam: means, spiritual instrument, method of attainment

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It grounds Linga-puja in sadācāra: daily japa and dhyāna supported by ethical discipline, without which ritual becomes externally correct but spiritually ineffective for the paśu’s upliftment.

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

By presenting auspiciousness (bhadra) as the fruit of disciplined contemplation, it implies Shiva as the supreme auspicious reality (Śiva/Pati) realized through inner purification and sustained remembrance rather than mere outward action.

What ritualistic or Yogic practice is highlighted here?

Nitya-japa (daily mantra repetition) and dhyāna (meditative absorption), framed as core Shaiva sādhanā aligned with Pāśupata-style discipline and right conduct (sadācāra).