Shloka 27

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

Devanagari script

पूर्वकल्पसमुद्भूताञ् छ्रुतवन्तो यथा पुरा पञ्चाक्षरप्रभावाच्च लोका वेदा महर्षयः

Transliteration

pūrvakalpasamudbhūtāñ chrutavanto yathā purā pañcākṣaraprabhāvācca lokā vedā maharṣayaḥ

Translation

いにしえ、前のカルパより生じた者たちが聖なる真理の聞き手となったように、五字真言（パンチャークシャラ）の力によって、諸世界・ヴェーダ・大リシたちもまた顕現し、安立する。

Word by Word

• pūrva-kalpa: a former aeon

• samudbhūtān: arisen/produced

• śrutavantaḥ: those who have heard/knowers of revelation

• yathā: just as

• purā: formerly/in ancient times

• pañca-akṣara: the five syllables (namaḥ śivāya)

• prabhāvāt: from the power/effect

• ca: and

• lokāḥ: the worlds

• vedāḥ: the Vedas

• maharṣayaḥ: the great seers

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Maharishis
• Vedas

FAQs

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

It grounds Linga-worship in mantra-tattva: the Pañcākṣara (“namaḥ śivāya”) is presented as a creative and sustaining śakti through which sacred revelation and the cosmic order are established—hence it is central to Linga-pūjā.

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

Shiva as Pati is implied as the source of mantra-śakti: through His five-syllabled form, the Vedas (śruti), ṛṣis (seers), and lokas arise—indicating Shiva-tattva as the foundational consciousness-power behind manifestation.

What ritualistic or Yogic practice is highlighted here?

Japa of the Pañcākṣara is highlighted as the core practice; in Shaiva Siddhanta/Pāśupata framing, mantra-japa purifies the paśu (soul), loosens pāśa (bondage), and orients the aspirant toward Pati (Shiva) during Linga-pūjā and meditation.