Shloka 97

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

Devanagari script

एवं लब्ध्वा परं मन्त्रं ज्ञानं चैव गुरोस्ततः जपेन्नित्यं ससंकल्पं पुरश्चरणमेव च

Transliteration

evaṃ labdhvā paraṃ mantraṃ jñānaṃ caiva gurostataḥ japennityaṃ sasaṃkalpaṃ puraścaraṇameva ca

Translation

ಈ ರೀತಿ ಗುರುವಿನಿಂದ ಪರಮಮಂತ್ರವನ್ನೂ ಅದಕ್ಕೆ ಹೊಂದುವ ಮೋಕ್ಷದಾಯಕ ಜ್ಞಾನವನ್ನೂ ಪಡೆದು, ಸಾಧಕನು ನಿತ್ಯ ಸಂಕಲ್ಪಸಹಿತ ಜಪ ಮಾಡಬೇಕು; ಜೊತೆಗೆ ಪುರಶ್ಚರಣವನ್ನೂ ವಿಧಿವಿಧಾನವಾಗಿ ಆಚರಿಸಬೇಕು.

Word by Word

• evaṁ: thus

• labdhvā: having obtained/received

• param: supreme

• mantram: mantra (sacred formula)

• jñānam: knowledge (right understanding of tattva)

• ca eva: and indeed

• guroḥ: from the guru

• tataḥ: thereafter/then

• japet: should repeat (japa)

• nityam: daily

• sa-saṅkalpam: together with a deliberate vow/intention (saṅkalpa)

• puraś-caraṇam: the preparatory observance for mantra-siddhi (puraścaraṇa)

• eva: certainly

• ca: and

Speaker

Suta Goswami (narrating mantra-sadhana procedure within the Linga Purana’s Shaiva discipline)

Characters & Entities

• Shiva
• Guru

FAQs

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

It grounds Linga-upasana in authorized initiation: the mantra must be received from a Guru, then stabilized through daily japa and puraścaraṇa, making worship effective and siddhi-oriented rather than merely external.

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

Shiva is implied as Pati—the supreme goal accessed through mantra and jñāna; the paśu moves from bondage (pāśa) toward Shiva by disciplined practice empowered by right knowledge.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa performed daily with saṅkalpa, supported by puraścaraṇa (a structured regimen of repetition and observances) as a Shaiva sadhana aligned with Pashupata-style discipline.