Shloka 99

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

Devanagari script

जपेदक्षरलक्षं वै चतुर्गुणितमादरात् नक्ताशी संयमी यश् च पौरश्चरणिकः स्मृतः

Transliteration

japedakṣaralakṣaṃ vai caturguṇitamādarāt naktāśī saṃyamī yaś ca pauraścaraṇikaḥ smṛtaḥ

Translation

Với lòng cung kính, hãy trì tụng đủ một lakṣa âm tiết, rồi nhân bốn lần. Người chỉ ăn vào ban đêm, sống tiết chế và tự chủ, được ghi nhận là người đã thực hành puraścaraṇa đúng pháp.

Word by Word

• japet: should repeat (in japa)

• akṣara: syllable/letter (of the mantra)

• lakṣam: one hundred thousand

• vai: indeed

• catur-guṇitam: multiplied fourfold

• ādarāt: with reverence/earnest care

• naktāśī: one who eats at night only

• saṁyamī: self-restrained, disciplined

• yaḥ: who

• ca: and

• puraścaraṇikaḥ: performer of puraścaraṇa (mantra preparatory observance)

• smṛtaḥ: is remembered/considered

Speaker

Suta Goswami (narrating Shiva-puja disciplines to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It defines a core Shaiva preparatory discipline (puraścaraṇa) for Linga-centered mantra practice: a regulated japa-count done with reverence and supported by vows, making the worship fit to yield mantra-siddhi through Śiva’s grace.

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

Implied is Śiva as Pati—the bestower of mantra-siddhi—who responds not merely to quantity but to ādarā (reverence) and saṁyama (inner restraint), indicating that liberation-oriented power arises when the pashu’s impurities and bonds (pāśa) are attenuated through disciplined practice.

What ritualistic or Yogic practice is highlighted here?

Puraścaraṇa for mantra-japa: repeating the mantra by akṣara-count up to four lakhs, with the naktāśī observance (night-only meal) and saṁyama (self-restraint), aligning japa with Shaiva vrata and Pashupata-style discipline.