Shloka 60

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

Devanagari script

ब्रह्मचारिगृहस्थानां यतीनां चैव शोभने सशिरस्कं ततो देहं सर्वमन्त्रेण संस्पृशेत्

Transliteration

brahmacārigṛhasthānāṃ yatīnāṃ caiva śobhane saśiraskaṃ tato dehaṃ sarvamantreṇa saṃspṛśet

Translation

Đối với các brahmacārin, gia chủ và các vị yati (xuất gia) cũng vậy, ôi bậc cát tường—khi ấy, gồm cả đỉnh đầu, hãy chạm và thánh hóa toàn thân bằng “toàn chú”, để an lập sự thanh tịnh cho việc thờ phụng Śiva.

Word by Word

• ब्रह्मचारि (brahmacāri): celibate student

• गृहस्थानाम् (gṛhasthānām): of householders

• यतीनाम् (yatīnām): of ascetics/renunciants

• च एव (ca eva): and indeed

• शोभने (śobhane): O auspicious one / O beautiful one (vocative)

• सशिरस्कम् (saśiraskam): together with the head

• ततः (tataḥ): then/thereafter

• देहम् (deham): the body

• सर्वमन्त्रेण (sarvamantreṇa): with the universal/all-encompassing mantra (sarva-mantra)

• संस्पृशेत् (saṃspṛśet): should touch/should make contact (ritually sanctify).

Speaker

Suta Goswami (narrating Shiva-puja procedure within the Linga Purana’s discourse)

Characters & Entities

• Shiva

FAQs

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

It prescribes a preparatory purification: the devotee sanctifies the whole body (including the head) by mantra-touch, making the body a fit instrument for approaching the Linga as Pati (Śiva).

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

Śiva is implied as the supreme purifier: through mantra connected to Him, the embodied pashu (soul) refines the psycho-physical field, loosening pāśa (bondage) and turning the body-mind toward Śiva-consciousness.

What ritualistic or Yogic practice is highlighted here?

Mantra-sparśa (ritual touching with mantra) as a purification limb of Śiva-pūjā—aligned with Pāśupata discipline where bodily acts are consecrated by mantra before worship.