Shloka 27

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

Devanagari script

पूर्वकल्पसमुद्भूताञ् छ्रुतवन्तो यथा पुरा पञ्चाक्षरप्रभावाच्च लोका वेदा महर्षयः

Transliteration

pūrvakalpasamudbhūtāñ chrutavanto yathā purā pañcākṣaraprabhāvācca lokā vedā maharṣayaḥ

Translation

正如古昔由前一劫所生者得为闻法之人，如今亦然：凭五字真言（Pañcākṣara）之威力，诸世界、诸吠陀与大圣仙皆得显现而安立。

Word by Word

• pūrva-kalpa: a former aeon

• samudbhūtān: arisen/produced

• śrutavantaḥ: those who have heard/knowers of revelation

• yathā: just as

• purā: formerly/in ancient times

• pañca-akṣara: the five syllables (namaḥ śivāya)

• prabhāvāt: from the power/effect

• ca: and

• lokāḥ: the worlds

• vedāḥ: the Vedas

• maharṣayaḥ: the great seers

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Maharishis
• Vedas

FAQs

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

It grounds Linga-worship in mantra-tattva: the Pañcākṣara (“namaḥ śivāya”) is presented as a creative and sustaining śakti through which sacred revelation and the cosmic order are established—hence it is central to Linga-pūjā.

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

Shiva as Pati is implied as the source of mantra-śakti: through His five-syllabled form, the Vedas (śruti), ṛṣis (seers), and lokas arise—indicating Shiva-tattva as the foundational consciousness-power behind manifestation.

What ritualistic or Yogic practice is highlighted here?

Japa of the Pañcākṣara is highlighted as the core practice; in Shaiva Siddhanta/Pāśupata framing, mantra-japa purifies the paśu (soul), loosens pāśa (bondage), and orients the aspirant toward Pati (Shiva) during Linga-pūjā and meditation.