Shloka 82

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

Devanagari script

एवं विन्यस्य मेधावी शुद्धकायो दृढव्रतः जपेत्पञ्चाक्षरं मन्त्रं लब्ध्वाचार्यप्रसादतः

Transliteration

evaṃ vinyasya medhāvī śuddhakāyo dṛḍhavrataḥ japetpañcākṣaraṃ mantraṃ labdhvācāryaprasādataḥ

Translation

Setelah melakukan nyāsa demikian, sang praktisi yang bijaksana—tubuhnya disucikan dan tekadnya teguh—hendaknya menjapa mantra pañcākṣara yang diperoleh melalui anugerah ācārya.

Word by Word

• एवं (evaṃ): thus

• विन्यस्य (vinyasya): having placed/assigned (nyāsa)

• मेधावी (medhāvī): intelligent, discerning

• शुद्धकायः (śuddhakāyaḥ): one whose body is purified

• दृढव्रतः (dṛḍhavrataḥ): firm in vow/discipline

• जपेत् (japet): should repeat (japa)

• पञ्चाक्षरम् (pañcākṣaram): the five-syllabled (mantra, i.e., namaḥ śivāya)

• मन्त्रम् (mantram): mantra

• लब्ध्व (labdhvā): having obtained/received

• आचार्यप्रसादतः (ācārya-prasādataḥ): by the favor/grace of the teacher (ācārya).

Speaker

Suta Goswami (narrating the Shaiva observance as taught in the Linga Purana tradition)

Characters & Entities

• Shiva
• Acharya (Guru)

FAQs

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

It makes mantra-japa (especially the pañcākṣara) a core limb of Linga worship, but only after nyāsa and bodily purification, emphasizing disciplined upāsanā rather than mere external offering.

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

Śiva is implied as Pati—the Lord approached through an empowered mantra. The verse stresses that access to Shiva-tattva is mediated by śuddhi (purification), vrata (steadfast discipline), and proper guru-sanction, which removes pasha (bondage) from the paśu.

What ritualistic or Yogic practice is highlighted here?

Nyāsa followed by pañcākṣara-mantra japa received through ācārya-prasāda (authorized transmission/dīkṣā), aligning with Shaiva/Pāśupata sādhanā where mantra becomes effective through correct method and lineage.