Shloka 155

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

Devanagari script

तच्चाण्डालसमं ज्ञेयं नात्र कार्या विचारणा स्फिग्वातं शूर्पवातं च वातं प्राणमुखानिलम्

Transliteration

taccāṇḍālasamaṃ jñeyaṃ nātra kāryā vicāraṇā sphigvātaṃ śūrpavātaṃ ca vātaṃ prāṇamukhānilam

Translation

Considera impuro como un paria el viento del cuerpo, el del aventador y el aliento que sale de la boca.

Word by Word

• tat: that

• cāṇḍāla-samam: equal to (the impurity of) a caṇḍāla/outcaste

• jñeyam: should be known/understood

• na atra: not here/in this matter

• kāryā: to be done

• vicāraṇā: deliberation/inquiry

• sphig-vātam: wind from the buttocks (flatulence)

• śūrpa-vātam: wind produced by a winnowing-basket/fan

• ca: and

• vātam: wind/air

• prāṇa-mukha-anilam: the air/breath (anila) from the mouth (mukha), i.e., exhalation

Speaker

Suta Goswami (narrating normative rules within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It sets a strict śauca (purity) standard for Śiva-pūjā, declaring certain bodily and environmental airs as highly polluting, so the worshipper avoids doṣa while approaching the Liṅga.

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

Indirectly, it implies Śiva as Pati (the supremely pure Lord) who is approached through disciplined conduct; the pashu (bound soul) must reduce pasha-like impurities and distractions to become fit for worship and grace.

What ritualistic or Yogic practice is highlighted here?

A practical niyama of śauca and prāṇa-restraint: controlling breath and avoiding contaminating airs around the altar, aligning bodily discipline with the inner purity expected in Pāśupata-oriented Śiva practice.