Shloka 198

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

Devanagari script

हुत्वा च तावत्पालाशैर् एवं वारोग्यम् अश्नुते चन्द्रसूर्यग्रहे पूर्वम् उपोष्य विधिना शुचिः

Transliteration

hutvā ca tāvatpālāśair evaṃ vārogyam aśnute candrasūryagrahe pūrvam upoṣya vidhinā śuciḥ

Translation

Dengan mempersembahkan homa menggunakan kayu palāśa sebanyak itu, seseorang memperoleh kesihatan bebas penyakit. Pada gerhana bulan atau gerhana matahari, setelah terlebih dahulu berpuasa menurut aturan dan tetap suci secara ritual, hendaklah melakukan persembahan ini sebagaimana ditetapkan.

Word by Word

• हुत्वा: having offered (as oblation)

• च: and

• तावत्: then/thereupon

• पालाशैः: with palāśa-wood (Butea monosperma)

• एवम्: thus/in this manner

• वाऽरोग्यम् (वा + आरोग्यम्): indeed health/freedom from disease

• अश्नुते: attains/obtains

• चन्द्रसूर्यग्रहे: at the seizing (eclipse) of the moon and sun, i.e., lunar/solar eclipse

• पूर्वम्: beforehand/first

• उपोष्य: having fasted/kept a vow of abstinence

• विधिना: according to injunction/rite

• शुचिः: pure/clean (externally and internally)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Chandra
• Surya

FAQs

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

It links grahaṇa-kāla (eclipse time) to intensified Shiva-oriented yajña: fasting, purity, and palāśa-homa are presented as a direct means to gain ārogya, showing how disciplined worship of Pati (Shiva) benefits the pashu (individual soul) in embodied life.

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

Shiva-tattva is implied as the supreme purifier and healer: by approaching Him through śauca and vidhi, the pashu receives restoration of order (dharma) even amid cosmic disturbance like an eclipse—indicating Shiva as Pati who steadies and purifies all conditions.

What ritualistic or Yogic practice is highlighted here?

A grahaṇa-time vrata combining upoṣa (fasting), śauca (ritual purity), and palāśa-homa (oblations with palāśa wood). As a Shaiva discipline, it functions like a preparatory limb aligned with Pashupata practice—purifying body-mind so bondage (pāśa) is weakened and merit accrues.