Shloka 96

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

Devanagari script

उच्चार्योच्चारयित्वा तु आचार्यः सिद्धिदः स्वयम् शिवं चास्तु शुभं चास्तु शोभनो ऽस्तु प्रियो ऽस्त्विति

Transliteration

uccāryoccārayitvā tu ācāryaḥ siddhidaḥ svayam śivaṃ cāstu śubhaṃ cāstu śobhano 'stu priyo 'stviti

Translation

先自诵而后令他人诵毕，阿阇梨——亲为赐予悉地者——宣说祝祷：“愿有湿婆（吉祥）。愿有安泰。愿有光辉。愿主欢喜。”

Word by Word

• uccārya: having uttered/recited

• uccārayitvā: having made (another) recite/caused to be recited

• tu: indeed/then

• ācāryaḥ: the preceptor/ritual teacher

• siddhi-daḥ: bestower of attainment (siddhi)

• svayam: himself

• śivam: auspiciousness/Śiva’s grace

• ca: and

• astu: may it be

• śubham: good fortune/welfare

• śobhano: splendid/beautiful/radiant

• priyo: pleased/propitious/dear

• iti: thus (ending the formula).

Speaker

Suta Goswami (narrating a ritual instruction; the benediction is spoken by the Ācārya within the rite)

Characters & Entities

• Shiva

FAQs

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

It gives the ritual closure: after correct mantra-recitation, the ācārya seals the worship with an āśīrvāda invoking Śiva’s auspiciousness, welfare, radiance, and divine pleasure—signifying that the rite has become spiritually efficacious (siddhi-yukta).

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

Śiva-tattva is shown as anugraha-rūpa—grace that manifests as śiva (auspiciousness), śubha (well-being), and śobhana (inner and outer splendor); when the Lord is “priya” (pleased), the bound pashu moves toward release from pāśa.

What ritualistic or Yogic practice is highlighted here?

It highlights mantra-ucchāraṇa under an authorized ācārya and the concluding benediction (āśīrvāda), a key element of Śiva-liṅga pūjā/installation rites where siddhi is linked to disciplined recitation and Śiva’s pleasure (prīti).