Shloka 25

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

मन्त्रेणानेन यो बिभ्रत् मूर्ध्नि पापात्प्रमुच्यते आयुष्मान् बलवान् धन्यः पुत्रपौत्रसमन्वितः

Transliteration

mantreṇānena yo bibhrat mūrdhni pāpātpramucyate āyuṣmān balavān dhanyaḥ putrapautrasamanvitaḥ

Translation

Sesiapa yang memikul mantra ini di atas kepala akan terlepas daripada dosa. Dikurniai umur panjang dan kekuatan, dia menjadi diberkati dan makmur, beserta anak dan cucu—dengan rahmat Pati (Śiva), pemutus pāśa kekotoran.

Word by Word

• मन्त्रेण (mantreṇa): by/with the mantra

• अनेन (anena): by this

• यः (yaḥ): whoever

• बिभ्रत् (bibhrat): bearing/holding/wearing

• मूर्ध्नि (mūrdhni): on the head

• पापात् (pāpāt): from sin

• प्रमुच्यते (pramucyate): is completely released

• आयुष्मान् (āyuṣmān): possessing long life

• बलवान् (balavān): strong

• धन्यः (dhanyaḥ): blessed/fortunate

• पुत्र (putra): sons

• पौत्र (pautra): grandsons

• समन्वितः (samanvitaḥ): endowed with/accompanied by

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It teaches that mantra-dhāraṇā (keeping the Śiva-mantra on one’s head, i.e., as a consecrated mark/amulet or reverential placement) is itself a purifying limb of Linga-oriented practice, destroying pāpa and generating auspicious life-results.

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

Śiva is implied as Pati—the sovereign liberator—who loosens the pasha of impurity and karmic demerit, granting both worldly well-being (āyus, bala, progeny) and inner purification.

What ritualistic or Yogic practice is highlighted here?

Mantra-dhāraṇā: ritually bearing or installing a Śiva-mantra at the head (aṅga-nyāsa/śiro-nyāsa sense, or as a sanctified talisman), as part of disciplined Śaiva observance aligned with Pāśupata-style purification.