Shloka 102

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

Devanagari script

आसनं रुचिरं बद्ध्वा मौनी चैकाग्रमानसः प्राङ्मुखोदङ्मुखो वापि जपेन्मन्त्रमनुत्तमम्

Transliteration

āsanaṃ ruciraṃ baddhvā maunī caikāgramānasaḥ prāṅmukhodaṅmukho vāpi japenmantramanuttamam

Translation

เมื่อจัดอาสนะอันรื่นรมย์แล้ว รักษาความสงบวาจา ทำจิตให้เป็นหนึ่ง—หันหน้าไปทางทิศตะวันออกหรือทิศเหนือ—พึงสวดชปะมนตร์อันยอดยิ่ง โดยระลึกถึงพระศิวะผู้เป็นปติ ผู้ปลดปล่อยปศุที่ถูกปาศะผูกพันให้พ้นพันธนาการ।

Word by Word

• āsanam: seat/posture

• ruciram: pleasing, beautiful, auspicious

• baddhvā: having fixed/arranged

• maunī: observing silence

• ca: and

• ekāgra-mānasaḥ: one whose mind is concentrated

• prāṅmukhaḥ: facing east

• udaṅmukhaḥ: facing north

• vā api: or else/alternatively

• japet: should repeat (japa)

• mantram: mantra/sacred formula

• anuttamam: unsurpassed, supreme

Speaker

Suta Goswami (narrating Shiva-puja and japa-vidhi to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It gives the inner method of Linga-puja: establish an auspicious seat, keep mauna, concentrate the mind, and perform japa—turning external worship into inward communion with Pati (Shiva).

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

By calling the mantra “anuttama” (unsurpassed), it implies Shiva as the supreme Pati, approached through disciplined awareness that loosens pāśa (bondage) and elevates the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Mantra-japa with yogic supports—āsana (steady seat), mauna (silence), ekāgratā (one-pointedness), and auspicious orientation (east or north)—a practical Pāśupata-style discipline.