Shloka 14

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

Devanagari script

इति तेन समादिष्टः पञ्चवक्त्रधरो ह्यहम् पञ्चाक्षरान्पञ्चमुखैः प्रोक्तवान् पद्मयोनये

Transliteration

iti tena samādiṣṭaḥ pañcavaktradharo hyaham pañcākṣarānpañcamukhaiḥ proktavān padmayonaye

Translation

ครั้นได้รับบัญชานั้น เราผู้ทรงห้าพระพักตร์ได้เปล่งมนต์ห้าพยางค์ด้วยทั้งห้าพระโอษฐ์ ประทานแก่พรหมผู้บังเกิดจากดอกบัว

Word by Word

• iti: thus

• tena: by him (by that Lord)

• samādiṣṭaḥ: commanded/instructed

• pañca-vaktra-dharaḥ: one who bears five faces

• hi: indeed

• aham: I

• pañca-akṣarān: the five syllables (the Pañcākṣarī mantra ‘namaḥ śivāya’)

• pañca-mukhaiḥ: with the five mouths/faces

• proktavān: spoke/declared

• padma-yonaye: to the lotus-born (Brahmā)

Speaker

Shiva (within Suta’s narration)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It grounds Linga-worship in mantra: the Pañcākṣarī (‘namaḥ śivāya’) is presented as a revealed Śaiva seed of worship, transmitted from Śiva’s five-faced form, establishing the mantra as the inner limb (antar-aṅga) of Linga-pūjā.

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

Śiva appears as Pati—the supreme Lord who commands and authorizes revelation—manifesting as Pañcavaktra (Sadāśiva), from whom liberating knowledge and mantra-flow proceed to Brahmā for ordering creation.

What ritualistic or Yogic practice is highlighted here?

Mantra-upadeśa/dīkṣā of the Pañcākṣarī is implied: disciplined japa and contemplative absorption on Śiva as Pati are the core practice that cuts pāśa (bondage) for the paśu (individual soul).