Shloka 87

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

Devanagari script

तोषयेत्तं प्रयत्नेन भावशुद्धिसमन्वितः वाचा च मनसा चैव कायेन द्रविणेन च

Transliteration

toṣayettaṃ prayatnena bhāvaśuddhisamanvitaḥ vācā ca manasā caiva kāyena draviṇena ca

Translation

ભાવશુદ્ધિથી યુક્ત થઈ પ્રયત્નપૂર્વક તેને (શિવને) પ્રસન્ન કરવો—વાણીથી, મનથી, દેહથી અને ધનથી પણ (અર્પણ તથા દાન દ્વારા)।

Word by Word

• तोषयेत्: should please/satisfy

• तम्: Him (Lord Śiva, Pati)

• प्रयत्नेन: with effort, diligently

• भावशुद्धि-समन्वितः: endowed with purity of inner disposition/intention

• वाचा: by speech (mantra, praise)

• च: and

• मनसा: by mind (bhāva, dhyāna)

• चैव: and indeed

• कायेन: by the body (sevā, pūjā-kriyā)

• द्रविणेन: by wealth/possessions

• च: and

Speaker

Suta Goswami (narrating Shiva-puja principles to the sages of Naimisharanya; instructional puranic voice)

Characters & Entities

• Shiva

FAQs

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

It defines complete Linga-puja as fourfold devotion—speech (stotra/mantra), mind (dhyana/bhava), body (ritual service), and wealth (offerings/dana)—all grounded in bhava-shuddhi, making worship inwardly and outwardly aligned.

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

Śiva is presented as Pati, the Lord who is pleased not merely by external rites but by purified intention; the verse implies that inner consciousness (bhava) is central to approaching Shiva-tattva beyond pasha-bound formalism.

What ritualistic or Yogic practice is highlighted here?

It highlights integrated practice: mantra-japa and praise (vācā), meditative recollection (manasā), disciplined pūjā/sevā (kāyena), and charitable giving/offerings (draviṇena)—a practical synthesis consistent with Pashupata-oriented Shiva worship.