Shloka 191

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

Devanagari script

जपेदष्टोत्तरशतं सोममृत्युहरो भवेत् आदित्याभिमुखो भूत्वा जपेल्लक्षमनन्यधीः

Transliteration

japedaṣṭottaraśataṃ somamṛtyuharo bhavet ādityābhimukho bhūtvā japellakṣamananyadhīḥ

Translation

これを百八回唱えよ。そうすればソーマに関わる死を除く者となる。太陽に向かい、心を散らさずに、一ラク（十万回）の誦持を行え—かくして修行者は、パシュ（束縛された魂）を縛るパーシャ（絆）をゆるめるシヴァの恩寵にふさわしくなる。

Word by Word

• japet: let (him) recite

• aṣṭottara-śatam: one hundred and eight (times)

• soma: Soma (Moon / Soma-deity)

• mṛtyu-haraḥ: remover of death

• bhavet: becomes

• āditya-abhimukhaḥ: facing Āditya (the Sun)

• bhūtvā: having become/being

• japet: should recite

• lakṣam: one lakh (100,000)

• ananya-dhīḥ: with single-pointed, undivided attention

Speaker

Suta Goswami (narrating Shiva-related japa-vidhi within the Linga Purana discourse)

Characters & Entities

• Soma
• Aditya
• Shiva

FAQs

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

It prescribes a concrete japa-count (108 and then one lakh) and a disciplined orientation (facing Aditya) that supports Linga-upāsanā by purifying the pashu (individual soul) and preparing it for Pati’s (Shiva’s) anugraha (grace).

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

Shiva-tattva is implied as Mṛtyuñjaya—beyond decay and death—whose grace can sever pāśa (bondage). The fruit described as “mṛtyu-hara” points to Shiva as the liberating Lord (Pati) who overcomes mortality for the bound soul (pashu).

What ritualistic or Yogic practice is highlighted here?

Mantra-japa with ananya-dhī (one-pointed concentration), performed āditya-abhimukha (facing the Sun), with prescribed counts (108 and 100,000), aligning with Shaiva sādhana and Pashupata-style discipline of focused repetition.