Shloka 5

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

Devanagari script

श्रीदेव्युवाच भगवन्देवदेवेश सर्वलोकमहेश्वर पञ्चाक्षरस्य माहात्म्यं श्रोतुमिच्छामि तत्त्वतः

Transliteration

śrīdevyuvāca bhagavandevadeveśa sarvalokamaheśvara pañcākṣarasya māhātmyaṃ śrotumicchāmi tattvataḥ

Translation

พระศรีเทวีตรัสว่า “ข้าแต่พระภควาน ผู้เป็นเทวเทวेश ผู้เป็นมหेशวรแห่งสรรพโลก ข้าพระองค์ปรารถนาจะสดับมหาตมะแห่งมนตร์ปัญจักษรีโดยตัตตวะตามความจริง”

Word by Word

• śrī-devī uvāca: Śrī Devī said

• bhagavan: O Blessed Lord

• deva-deveśa: Lord of the gods

• sarva-loka-maheśvara: Great Lord of all worlds

• pañca-akṣarasya: of the five-syllabled (mantra, ‘Namaḥ Śivāya’)

• māhātmyam: greatness, sacred potency

• śrotum icchāmi: I wish to hear

• tattvataḥ: truly, according to tattva (reality/principle)

Speaker

Devī (Pārvatī/Śakti)

Characters & Entities

• Devi
• Shiva

FAQs

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

Devī’s request frames the pañcākṣara (“Namaḥ Śivāya”) as the core mantra behind Śiva-bhakti and liṅga-upāsanā, establishing that true worship is grounded in mantra’s tattva and its sacred power (māhātmya).

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

By addressing Śiva as “Devadeveśa” and “Sarvalokamaheśvara,” the verse points to him as Pati—the supreme Lord who transcends and governs all worlds—implying that knowledge of the mantra must be understood tattvataḥ (according to ultimate reality).

What ritualistic or Yogic practice is highlighted here?

It highlights mantra-śravaṇa and mantra-jñāna as the doorway to practice—especially japa of the pañcākṣara, which in Pāśupata-oriented discipline supports purification of the paśu (individual soul) from pāśa (bondage) through devotion to Pati (Śiva).