Shloka 58

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

Devanagari script

अङ्गन्यासं ततः पश्चाद् अक्षराणां विधिक्रमात् मूर्धादिपादपर्यन्तम् उत्पत्तिन्यास उच्यते

Transliteration

aṅganyāsaṃ tataḥ paścād akṣarāṇāṃ vidhikramāt mūrdhādipādaparyantam utpattinyāsa ucyate

Translation

ثم بعد ذلك يُؤدَّى أَنْغا-نياسا. وبعدها، بحسب الترتيب المرسوم لمقاطع المانترا، تُوضَع من قمة الرأس إلى القدمين؛ وهذا يُسمّى أُتبَتّي-نياسا (utpatti-nyāsa)، أي «نياسا التجلي».

Word by Word

• अङ्गन्यासम्: limb-nyāsa (placing mantra-power on the body)

• ततः: then

• पश्चात्: thereafter

• अक्षराणाम्: of the syllables (of the mantra)

• विधिक्रमात्: in the order enjoined by rule

• मूर्धादि: beginning with the head/crown

• पादपर्यन्तम्: up to the feet

• उत्पत्तिन्यासः: utpatti-nyāsa (nyāsa related to manifestation/origination)

• उच्यते: is called/declared

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It teaches the preparatory inner-ritual for Linga-puja: installing the mantra’s syllabic power on the sādhaka’s body so the worshipper becomes fit to approach Pati (Shiva) with a consecrated mantra-body.

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

By prescribing utpatti-nyāsa, it implies Shiva as Pati whose śakti manifests as mantra and pervades the whole body from head to feet—revealing Shiva-tattva as all-pervading consciousness that can be invoked and stabilized through disciplined ritual awareness.

What ritualistic or Yogic practice is highlighted here?

Aṅga-nyāsa followed by utpatti-nyāsa—sequential placement of mantra syllables across the body (from crown to feet), a Shaiva mantra-yoga method used in Shiva-puja and Pashupata-oriented sādhanā.