Shloka 155

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

Devanagari script

तच्चाण्डालसमं ज्ञेयं नात्र कार्या विचारणा स्फिग्वातं शूर्पवातं च वातं प्राणमुखानिलम्

Transliteration

taccāṇḍālasamaṃ jñeyaṃ nātra kāryā vicāraṇā sphigvātaṃ śūrpavātaṃ ca vātaṃ prāṇamukhānilam

Translation

Ketahuilah bahawa angin dari punggung, angin dari nyiru, dan nafas dari mulut adalah sama najisnya dengan seorang candala.

Word by Word

• tat: that

• cāṇḍāla-samam: equal to (the impurity of) a caṇḍāla/outcaste

• jñeyam: should be known/understood

• na atra: not here/in this matter

• kāryā: to be done

• vicāraṇā: deliberation/inquiry

• sphig-vātam: wind from the buttocks (flatulence)

• śūrpa-vātam: wind produced by a winnowing-basket/fan

• ca: and

• vātam: wind/air

• prāṇa-mukha-anilam: the air/breath (anila) from the mouth (mukha), i.e., exhalation

Speaker

Suta Goswami (narrating normative rules within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It sets a strict śauca (purity) standard for Śiva-pūjā, declaring certain bodily and environmental airs as highly polluting, so the worshipper avoids doṣa while approaching the Liṅga.

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

Indirectly, it implies Śiva as Pati (the supremely pure Lord) who is approached through disciplined conduct; the pashu (bound soul) must reduce pasha-like impurities and distractions to become fit for worship and grace.

What ritualistic or Yogic practice is highlighted here?

A practical niyama of śauca and prāṇa-restraint: controlling breath and avoiding contaminating airs around the altar, aligning bodily discipline with the inner purity expected in Pāśupata-oriented Śiva practice.