Shloka 156

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

Devanagari script

सुकृतानि हरन्त्येते संस्पृष्टाः पुरुषस्य तु उष्णीषी कञ्चुकी नग्नो मुक्तकेशो मलावृतः

Transliteration

sukṛtāni harantyete saṃspṛṣṭāḥ puruṣasya tu uṣṇīṣī kañcukī nagno muktakeśo malāvṛtaḥ

Translation

ഇവർ (അശുചികൾ) പുരുഷനെ സ്പർശിച്ചാൽ അവന്റെ സഞ്ചിത പുണ്യം ഹരിക്കുന്നു—ഉഷ്ണീഷധാരി, കഞ്ചുകധാരി, നഗ്നൻ, മുക്തകേശൻ, മലാവൃതൻ.

Word by Word

• sukṛtāni: merits, virtuous accumulations

• haranti: take away, diminish

• ete: these (persons/conditions)

• saṁspṛṣṭāḥ: when touched/when in contact

• puruṣasya: of a man/person

• tu: indeed

• uṣṇīṣī: turban-wearer

• kañcukī: wearing a kañcuka (jacket/upper garment)

• nagnaḥ: naked

• muktakeśaḥ: with hair let loose

• malāvṛtaḥ: covered with dirt/impurity

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It stresses śauca (ritual and inner purity) as a prerequisite for Linga-pūjā; unclean contact and disorderly appearance are treated as obstacles that weaken sukṛta and thus reduce one’s fitness (adhikāra) for Shiva’s worship.

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

By implication, Shiva as Pati is approached through disciplined purity; when the pashu remains entangled in pāśa-like impurity and negligence, its merit and clarity decline, delaying steady orientation to Shiva-tattva.

What ritualistic or Yogic practice is highlighted here?

Śauca-niyama (cleanliness and regulated conduct) supporting pūjā and Pāśupata-oriented sādhanā—maintaining bodily and mental order so merit is preserved and the mind remains fit for japa, vrata, and worship.