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

ఈ మంత్రాన్ని శిరస్సుపై ధరించువాడు పాపం నుండి విముక్తుడగును. అతడు దీర్ఘాయువు, బలవంతుడు, ధన్యుడు అయి, పుత్రపౌత్రులతో సమృద్ధి పొందును।

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.