Shloka 112

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

Devanagari script

पञ्चविंशति मोक्षार्थं सप्तविंशति पौष्टिकम् त्रिंशच्च धनसंपत्त्यै पञ्चाशच्चाभिचारिकम्

Transliteration

pañcaviṃśati mokṣārthaṃ saptaviṃśati pauṣṭikam triṃśacca dhanasaṃpattyai pañcāśaccābhicārikam

Translation

Dalawampu’t lima (pagbigkas/handog) ang itinakda para sa mokṣa, ang paglaya; dalawampu’t pito para sa pauṣṭika, pag-alaga at pagdami; tatlumpu para sa pagkamal at kasaganaan; at limampu para sa abhicāra, mga ritong may layuning pamimilit o paglalaban.

Word by Word

• पञ्चविंशति: twenty-five

• मोक्षार्थम्: for the purpose of liberation

• सप्तविंशति: twenty-seven

• पौष्टिकम्: nourishing, promoting growth/strength

• त्रिंशत्: thirty

• च: and

• धनसंपत्त्यै: for wealth and prosperity

• पञ्चाशत्: fifty

• च: and

• आभिचारिकम्: pertaining to abhicāra (coercive/hostile ritual acts)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It assigns specific japa/rite counts to distinct outcomes—moksha, nourishment, wealth, and abhicara—showing that Linga-centered mantra practice is a structured discipline with defined fruits.

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

By linking liberation to prescribed worship, it implies Shiva as Pati—the Lord who grants release of the pashu (individual soul) from pasha (bondage) when approached through correct sadhana.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa and its phala-vidhi (rule of results): regulated repetition/observance within Shaiva ritual discipline, aligned with Pashupata-oriented aims culminating in moksha.