Shloka 162

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

Devanagari script

आसनस्थो जपेत्सम्यक् मन्त्रार्थगतमानसः कौशेयं व्याघ्रचर्मं वा चैलं तौलमथापि वा

Transliteration

āsanastho japetsamyak mantrārthagatamānasaḥ kauśeyaṃ vyāghracarmaṃ vā cailaṃ taulamathāpi vā

Translation

Seated firmly upon a proper seat, one should perform japa correctly, with the mind absorbed in the meaning of the mantra. The seat may be of silk, or a tiger-skin, or cloth, or even a woollen spread.

Word by Word

• आसनस्थः: seated on a seat/āsana

• जपेत्: should repeat (the mantra) as japa

• सम्यक्: properly, in the right manner

• मन्त्रार्थ-गत-मानसः: whose mind has entered/settled into the meaning of the mantra

• कौशेयम्: silk (seat/cloth)

• व्याघ्रचर्म: tiger-skin

• वा: or

• चैलम्: cloth garment/cloth seat

• तौलम्: woollen cloth/spread

• अथापि: and also/even

• वा: or

Speaker

Suta Goswami (narrating Shiva-puja and japa-vidhi teachings within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It defines the inner and outer discipline for Shiva-oriented sādhana: japa must be done correctly while seated on a proper āsana, with attention fixed on the mantra’s meaning—supporting steady Linga-puja and concentration on Pati (Shiva).

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

By insisting on absorption in the mantra’s meaning, it points to Shiva as Pati—the supreme consciousness realized through focused mantra-jñāna, where the pashu (individual soul) loosens pāśa (bondage) via disciplined awareness.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa performed in a stable āsana with mantrārtha-anusandhāna (contemplation of meaning), using traditional seat materials (silk, tiger-skin, cloth, wool) to support steadiness and purity in Pashupata-style practice.