Shloka 111

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

Devanagari script

पद्माक्षैर्दशलक्षं तु सौवर्णैः कोटिरुच्यते कुशग्रन्थ्या च रुद्राक्षैर् अनन्तगुणमुच्यते

Transliteration

padmākṣairdaśalakṣaṃ tu sauvarṇaiḥ koṭirucyate kuśagranthyā ca rudrākṣair anantaguṇamucyate

Translation

以莲子（padmākṣa）施供者，功德说为“十拉克”；以黄金供养者，说为“一拘胝（koṭi，一克若尔）”。然而以以库沙草结（kuśa）串成的鲁陀罗叉（rudrākṣa）念珠供奉者，则宣说其功德无量倍增——因为它最亲近于对主宰（Pati）湿婆的礼敬；彼为解开众生（paśu）系缚（pāśa）之主。

Word by Word

• पद्माक्षैः: with lotus-seeds (padmākṣa)

• दशलक्षम्: ten lakhs (one million)

• तु: indeed

• सौवर्णैः: with gold / golden offerings

• कोटिः: a crore (ten million)

• उच्यते: is said / is declared

• कुशग्रन्थ्या: with kuśa-grass knots / strung using kuśa

• च: and

• रुद्राक्षैः: with rudrākṣa beads

• अनन्तगुणम्: infinite-fold (merit)

• उच्यते: is said / is proclaimed.

Speaker

Suta Goswami (narrating the Linga Purana’s teaching on Shiva-puja and dana)

Characters & Entities

• Shiva

FAQs

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

It ranks offerings by spiritual potency and declares rudrākṣa—especially when ritually strung with kuśa—as supremely effective for Śiva-bhakti and merit in Linga-pūjā.

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

By implying that what is dearest to Śiva (Pati) yields boundless fruit, it points to Shiva-tattva as the liberating Lord who removes pāśa (bondage) from the paśu (individual soul) through devotion and right observance.

What ritualistic or Yogic practice is highlighted here?

Rudrākṣa-dhāraṇa and japa-support in a Śaiva ritual framework—using kuśa in stringing/knots—indicating a practical aid to Pāśupata-aligned discipline and Shiva-pūjā.