Shloka 34
उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः
वाच्यवाचकभावेन स्थितः साक्षात्स्वभावतः वाच्यः शिवः प्रमेयत्वान् मन्त्रस्तद्वाचकः स्मृतः
vācyavācakabhāvena sthitaḥ sākṣātsvabhāvataḥ vācyaḥ śivaḥ prameyatvān mantrastadvācakaḥ smṛtaḥ
Established as the direct, intrinsic reality in the relation of ‘that which is denoted’ and ‘that which denotes’, Shiva is the denoted meaning (vācya) insofar as He is the knowable object of realization; the mantra is remembered as His denoter (vācaka).
Suta Goswami (narrating Shaiva doctrine to the sages at Naimisharanya)
FAQs
It frames Linga/Mantra worship as a precise mantra–meaning discipline: the mantra is the vācaka (indicator) that leads the devotee’s awareness to Shiva, the vācya (indicated reality), making worship an act of direct Shiva-realization rather than mere symbolism.
Shiva is ‘sākṣāt svabhāvataḥ’—directly present by His own nature—and is the prameya, the realizable object of true knowledge; He is Pati, knowable through right means (mantra) while remaining the intrinsic ground of that knowing.
Mantra-japa with correct artha-bhāvanā (contemplation of meaning): the practitioner holds the mantra as vācaka and meditatively fixes the mind on Shiva as vācya—aligning with Pashupata-oriented inner worship (dhyāna + japa).