Shloka 187

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

Devanagari script

स्नाने च संध्ययोश्चैव कुर्यादेकादशेन वै शुचिः पर्वतमारुह्य जपेल्लक्षमतन्द्रितः

Transliteration

snāne ca saṃdhyayoścaiva kuryādekādaśena vai śuciḥ parvatamāruhya japellakṣamatandritaḥ

Translation

清浄を保ち、沐浴の時と二つのサンディヤー（Sandhyā）において、十一の式によって作法を行うべきである。次いで山に登り、怠ることなく真言を一ラクシャ（十万遍）唱えよ——規律あるジャパにより、パシュ（束縛された魂）を主宰パティ（シヴァ）へと向ける。

Word by Word

• स्नाने: at bathing

• च: and

• संध्ययोः: at the two Sandhyās (dawn and dusk)

• चैव: and indeed

• कुर्यात्: one should do/perform

• एकादशेन: with the elevenfold (eleven-syllabled/eleven-part) formula

• वै: indeed

• शुचिः: being pure

• पर्वतम्: a mountain

• आरुह्य: having ascended

• जपेत्: should repeat (a mantra)

• लक्षम्: one hundred thousand

• अतन्द्रितः: without laziness, untiringly

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages of Naimisharanya; internal instruction style inferred)

Characters & Entities

• Shiva

FAQs

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

It prescribes a Shaiva discipline of purity, Sandhya-linked practice, and sustained mantra-japa (one lakh), framing worship as a transformative sadhana rather than a one-time offering—supporting steady approach to the Linga as Pati (Lord) through repeated remembrance.

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

Shiva is implied as Pati—the liberating Lord approached through mantra and inner purification; the verse emphasizes that contact with Shiva-tattva is stabilized by regulated practice (niyama) that loosens pasha (bondage) upon the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

A Pashupata-leaning japa-vidhi: perform the elevenfold mantra practice during snana and Sandhya, then undertake disciplined one-lakh repetitions in an elevated, secluded place (mountain), indicating tapas-like intensity and concentration.