Shloka 41

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

Devanagari script

बीजं शक्तिं स्वरं वर्णं स्थानं चैवाक्षरं प्रति वामदेवो नाम ऋषिः पङ्क्तिश्छन्द उदाहृतः

Transliteration

bījaṃ śaktiṃ svaraṃ varṇaṃ sthānaṃ caivākṣaraṃ prati vāmadevo nāma ṛṣiḥ paṅktiśchanda udāhṛtaḥ

Translation

ప్రతి అక్షరానికి—బీజం, శక్తి, స్వరం, వర్ణం, ఉచ్చారణస్థానం—ఋషిగా వామదేవుడు ప్రకటించబడెను; ఛందస్సు ‘పంక్తి’ అని బోధించబడింది।

Word by Word

• bījam: seed-syllable (mantric germ)

• śaktim: inherent power/energy of the mantra

• svaram: Vedic pitch/intonation

• varṇam: phoneme/letter-class

• sthānam: place of articulation/nyāsa-location

• ca eva: and indeed

• akṣaram prati: with respect to each syllable

• vāmadevaḥ: Vāmadeva

• nāma: by name

• ṛṣiḥ: seer/ṛṣi of the mantra

• paṅktiḥ: Paṅkti metre (fivefold line)

• chandaḥ: metre

• udāhṛtaḥ: is declared/taught

Speaker

Suta Goswami (narrating mantra-lakṣaṇa details to the sages of Naimisharanya)

Characters & Entities

• Vamadeva

FAQs

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

It establishes the mantra-technical framework used in Linga-pūjā—defining bīja, śakti, svara, varṇa, and sthāna—so the practitioner applies correct recitation and nyāsa, aligning Pashu (the soul) toward Pati (Śiva).

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

By emphasizing bīja and śakti within each akṣara, it implies Śiva-tattva as conscious power (cit-śakti) present in sound (śabda), where disciplined mantra reveals the Lord as Pati who loosens pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Mantra-vidhi with nyāsa and chandas-awareness—reciting with proper svara and placing syllabic energies—supporting Shaiva sādhanā and Pāśupata-oriented purification.