उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः
वाच्यवाचकभावो ऽयम् अनादिः संस्थितस्तयोः वेदे शिवागमे वापि यत्र यत्र षडक्षरः
vācyavācakabhāvo 'yam anādiḥ saṃsthitastayoḥ vede śivāgame vāpi yatra yatra ṣaḍakṣaraḥ
Esta relação entre o significado expresso (vācya) e o som que expressa (vācaka) é sem começo e permanece em ambos. Onde quer que o mantra de seis sílabas apareça—seja no Veda ou nos Āgamas śaivas—ali se estabelece o vínculo eterno entre o mantra e o Shiva-tattva.
Suta Goswami (narrating the Linga Purana teaching on the Ṣaḍakṣara mantra within the Purva-Bhaga discourse)
It grounds Linga-centered Śaiva practice in mantra-pramāṇa: the six-syllabled mantra is valid wherever it appears, and its sound (vācaka) is inseparably linked to its meaning (vācya), i.e., Shiva-tattva worshipped through the Linga.
Shiva-tattva is indicated as eternally accessible through mantra: the relation between the sacred sound and the reality it reveals is beginningless, implying Shiva as Pati (Lord) who is ever-present as the mantra’s meaning and power.
Mantra-japa and mantra-dhyāna of the Ṣaḍakṣarī are emphasized—central to Pāśupata-oriented sādhana—where disciplined repetition aligns the pashu (soul) away from pāśa (bondage) toward Pati (Shiva).