Shloka 192

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

Devanagari script

अर्कैरष्टशतं जप्त्वा जुह्वन्व्याधेर्विमुच्यते समस्तव्याधिशान्त्यर्थं पलाशसमिधैर् नरः

Transliteration

arkairaṣṭaśataṃ japtvā juhvanvyādhervimucyate samastavyādhiśāntyarthaṃ palāśasamidhair naraḥ

Translation

Sau khi trì tụng Arka-mantra tám trăm biến rồi dâng cúng trong lễ homa, người ấy được giải thoát khỏi bệnh tật. Để an hòa mọi chứng bệnh, hãy làm homa bằng củi palāśa (cây lửa rừng)—một phương tiện Śaiva, nhờ ân Pati (Śiva) mà nới lỏng dây trói (pāśa) đang hành hạ paśu (linh hồn hữu thân).

Word by Word

• अर्कैः: with (the) Arka (mantra/Arka-related recitation)

• अष्टशतम्: eight hundred

• जप्त्वा: having recited (japa)

• जुह्वन्: offering into the fire (performing homa)

• व्याधेः: from disease

• विमुच्यते: is released/freed

• समस्त: all/entire

• व्याधि: diseases/ailments

• शान्त्यर्थम्: for the purpose of pacification

• पलाश: palāśa tree (Butea monosperma)

• समिधैः: with fuel-sticks (samidh)

• नरः: a man/practitioner

Speaker

Suta Goswami (narrating Śaiva ritual instructions to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Agni

FAQs

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

It frames Śiva-upāsanā as both spiritual and remedial: japa followed by homa is presented as a Śaiva śānti-kriyā that removes vyādhi while orienting the practitioner toward Pati (Śiva) through disciplined worship.

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

Śiva-tattva is implied as the liberating principle (Pati) whose grace and ritual access can dissolve afflictive conditions—here, disease is treated as a form of pasha that can be loosened through Śaiva mantra and fire-offering.

What ritualistic or Yogic practice is highlighted here?

A śānti-homa preceded by fixed-count mantra-japa (800 recitations), specifically using palāśa samidh, reflecting a Pāśupata-leaning discipline where mantra, austerity, and rite work together to purify the pashu.