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Shloka 192

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

अर्कैरष्टशतं जप्त्वा जुह्वन्व्याधेर्विमुच्यते समस्तव्याधिशान्त्यर्थं पलाशसमिधैर् नरः

arkairaṣṭaśataṃ japtvā juhvanvyādhervimucyate samastavyādhiśāntyarthaṃ palāśasamidhair naraḥ

Après avoir récité huit cents fois le mantra d’Arka puis offert des oblations, l’homme est délivré de la maladie. Pour apaiser tous les maux, qu’il accomplisse le homa avec des bûchettes de palāśa (flamme-de-la-forêt), remède śaiva qui, sous la grâce de Pati (Śiva), desserre le pāśa (lien) qui tourmente le paśu (âme incarnée).

अर्कैःwith (the) Arka (mantra/Arka-related recitation)
अर्कैः:
अष्टशतम्eight hundred
अष्टशतम्:
जप्त्वाhaving recited (japa)
जप्त्वा:
जुह्वन्offering into the fire (performing homa)
जुह्वन्:
व्याधेःfrom disease
व्याधेः:
विमुच्यतेis released/freed
विमुच्यते:
समस्तall/entire
समस्त:
व्याधिdiseases/ailments
व्याधि:
शान्त्यर्थम्for the purpose of pacification
शान्त्यर्थम्:
पलाशpalāśa tree (Butea monosperma)
पलाश:
समिधैःwith fuel-sticks (samidh)
समिधैः:
नरःa man/practitioner
नरः:

Suta Goswami (narrating Śaiva ritual instructions to the sages of Naimiṣāraṇya)

S
Shiva
A
Agni

FAQs

It frames Śiva-upāsanā as both spiritual and remedial: japa followed by homa is presented as a Śaiva śānti-kriyā that removes vyādhi while orienting the practitioner toward Pati (Śiva) through disciplined worship.

Śiva-tattva is implied as the liberating principle (Pati) whose grace and ritual access can dissolve afflictive conditions—here, disease is treated as a form of pasha that can be loosened through Śaiva mantra and fire-offering.

A śānti-homa preceded by fixed-count mantra-japa (800 recitations), specifically using palāśa samidh, reflecting a Pāśupata-leaning discipline where mantra, austerity, and rite work together to purify the pashu.