Shloka 20

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

Devanagari script

ते ऽपि लब्ध्वा वरान्विप्रास् तदाराधनकाङ्क्षिणः मेरोस्तु शिखरे रम्ये मुञ्जवान्नाम पर्वतः

Transliteration

te 'pi labdhvā varānviprās tadārādhanakāṅkṣiṇaḥ merostu śikhare ramye muñjavānnāma parvataḥ

Translation

Ang mga pantas na Brahmana ring iyon, matapos makamtan ang mga biyaya at sabik pang sumamba sa Kanya (Śiva), ay nagtungo sa kaaya-ayang tuktok ng Meru—sa bundok na tinatawag na Muñjavān.

Word by Word

• te ’pi: those also

• labdhvā: having obtained

• varān: boons

• viprāḥ: brahmins/sages

• tad-ārādhana: his worship/propitiation

• kāṅkṣiṇaḥ: desiring/longing for

• meroḥ: of Meru

• tu: indeed/and

• śikhare: on the peak/summit

• ramye: beautiful/delightful

• muñjavān: Muñjavān (proper name)

• nāma: named/called

• parvataḥ: mountain

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Meru
• Muñjavān
• Vipras

FAQs

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

It shows that even after receiving boons, true devotees seek continued ārādhana of Pati (Śiva), choosing a sanctified place (Meru/Muñjavān) to intensify Linga-centered worship and tapas.

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

Śiva is implied as Pati—the Lord whose grace grants boons, yet whose highest gift is deeper devotion; the sages’ desire to keep worshipping points to Śiva-tattva as the supreme refuge beyond worldly attainments.

What ritualistic or Yogic practice is highlighted here?

The verse highlights ārādhana supported by tapas in a sacred geography—an ascetic Shaiva pattern aligned with Pāśupata discipline, where siddhis/boons become aids rather than ends.