Shloka 97

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

Devanagari script

एवं लब्ध्वा परं मन्त्रं ज्ञानं चैव गुरोस्ततः जपेन्नित्यं ससंकल्पं पुरश्चरणमेव च

Transliteration

evaṃ labdhvā paraṃ mantraṃ jñānaṃ caiva gurostataḥ japennityaṃ sasaṃkalpaṃ puraścaraṇameva ca

Translation

Thus, having received from the Guru the supreme mantra and the corresponding liberating knowledge, one should perform daily japa with a clear saṅkalpa, and also undertake the full discipline of puraścaraṇa. In this way the paśu (bound soul) is led toward Pati (Lord Śiva) through mantra-siddhi and right understanding.

Word by Word

• evaṁ: thus

• labdhvā: having obtained/received

• param: supreme

• mantram: mantra (sacred formula)

• jñānam: knowledge (right understanding of tattva)

• ca eva: and indeed

• guroḥ: from the guru

• tataḥ: thereafter/then

• japet: should repeat (japa)

• nityam: daily

• sa-saṅkalpam: together with a deliberate vow/intention (saṅkalpa)

• puraś-caraṇam: the preparatory observance for mantra-siddhi (puraścaraṇa)

• eva: certainly

• ca: and

Speaker

Suta Goswami (narrating mantra-sadhana procedure within the Linga Purana’s Shaiva discipline)

Characters & Entities

• Shiva
• Guru

FAQs

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

It grounds Linga-upasana in authorized initiation: the mantra must be received from a Guru, then stabilized through daily japa and puraścaraṇa, making worship effective and siddhi-oriented rather than merely external.

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

Shiva is implied as Pati—the supreme goal accessed through mantra and jñāna; the paśu moves from bondage (pāśa) toward Shiva by disciplined practice empowered by right knowledge.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa performed daily with saṅkalpa, supported by puraścaraṇa (a structured regimen of repetition and observances) as a Shaiva sadhana aligned with Pashupata-style discipline.