Shloka 135

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

Devanagari script

उदयास्तमयात्पूर्वम् आरम्य विधिना शुचिः कामान्मोहाद्भयाल्लोभात् संध्यां नातिक्रमेद्द्विजः

Transliteration

udayāstamayātpūrvam āramya vidhinā śuciḥ kāmānmohādbhayāllobhāt saṃdhyāṃ nātikrameddvijaḥ

Translation

ເລີ່ມກ່ອນຕາເວັນຂຶ້ນ ແລະກ່ອນຕາເວັນຕົກ ດ້ວຍຄວາມບໍລິສຸດ ແລະປະຕິບັດຕາມພິທີທີ່ກຳນົດ ຜູ້ເກີດສອງຄັ້ງບໍ່ຄວນໃຫ້ພິທີສັນທະຍາ (ບູຊາຍາມຮຸ່ງ/ຍາມແລງ) ຜ່ານໄປ ເຖິງແມ່ນຖືກຂັບເຄື່ອນໂດຍກາມ ໂມຫະ ຄວາມຢ້ານ ຫຼືໂລບກໍຕາມ।

Word by Word

• उदय: sunrise

• अस्तमय: sunset

• पूर्वम्: beforehand

• आरम्य: having begun/commencing

• विधिना: according to rule/rite

• शुचिः: purified, clean

• कामात्: from desire

• मोहात्: from delusion

• भयात्: from fear

• लोभात्: from greed

• संध्याम्: Sandhyā, twilight worship

• नातिक्रमेत्: should not transgress/should not omit

• द्विजः: the twice-born (initiated person)

Speaker

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

FAQs

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

It establishes strict nitya-kāla discipline: purity and timely Sandhyā are foundational for Shiva-oriented sādhanā, preventing the practitioner (pashu) from slipping back into pasha (bondage) through negligence.

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

Indirectly, it points to Shiva as Pati—the Lord who is approached through niyama and inner purity; Sandhyā becomes a daily alignment of the individual self with the sacred order that culminates in steadiness for Shiva-realization.

What ritualistic or Yogic practice is highlighted here?

Sandhyā-vandana performed at both twilights with śauca (purity) and vidhi (proper method), serving as a restraint against kama, moha, bhaya, and lobha—key obstacles to Pashupata-style inner control.