Shloka 18

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

Devanagari script

ते लब्ध्वा मन्त्ररत्नं तु साक्षाल्लोकपितामहात् तमाराधयितुं देवं परात्परतरं शिवम्

Transliteration

te labdhvā mantraratnaṃ tu sākṣāllokapitāmahāt tamārādhayituṃ devaṃ parātparataraṃ śivam

Translation

Having received that jewel among mantras directly from Brahmā, the grandsire of the worlds, they set out to worship Śiva—higher than the highest, the supreme Pati beyond all.

Word by Word

• ते (te): they

• लब्ध्वा (labdhvā): having obtained

• मन्त्ररत्नम् (mantraratnam): the jewel of a mantra / most precious mantra

• तु (tu): indeed

• साक्षात् (sākṣāt): directly, in person

• लोकपितामहात् (lokapitāmahāt): from the Grandfather of the worlds (Brahmā)

• तम् (tam): him

• आराधयितुम् (ārādhayitum): to worship, to propitiate

• देवम् (devam): the Deity, the Lord

• परात्परतरम् (parātparataram): higher than the highest, transcendent beyond the transcendent

• शिवम् (śivam): Śiva, the auspicious Lord (Pati).

Speaker

Suta Goswami (narrating the Purana; internal reference to Brahma as giver of the mantra)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It frames Linga-oriented Shiva-aradhana as mantra-rooted: the right mantra (mantraratna) received through an authoritative source becomes the means to approach and worship Pati (Śiva) effectively.

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

Śiva is called “parātparatara”—beyond even the highest principle—indicating him as the supreme Pati, transcendent to pasha (bondage) and the conditioned pashu (soul), yet worship-worthy and accessible through mantra and devotion.

What ritualistic or Yogic practice is highlighted here?

Mantra-prāpti (receiving an empowered mantra) followed by ārādhana (propitiatory worship), aligning with Pāśupata discipline where mantra, observance, and focused devotion lead the pashu toward Shiva’s grace.