Shloka 37

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

न्यसेन्मन्त्राणि तत्तोये सद्योजातादिकानि तु सुवर्णकलशेनाथ तथा वै राजतेन वा

Transliteration

nyasenmantrāṇi tattoye sadyojātādikāni tu suvarṇakalaśenātha tathā vai rājatena vā

Translation

Er soll Nyāsa vollziehen und die Mantras in jenes Wasser einsetzen—beginnend mit Sadyojāta und den übrigen (fünf Brahma-Mantras)—unter Verwendung eines goldenen Kalaśa, oder auch, wahrlich, eines silbernen.

Word by Word

• nyaset: he should place/assign (perform nyāsa)

• mantrāṇi: the mantras

• tat-toye: in that water

• sadyojātādikāni: beginning with Sadyojāta and the rest (Vāmadeva, Aghora, Tatpuruṣa, Īśāna)

• tu: indeed/and

• suvarṇa-kalaśena: with a golden water-pot (kalaśa)

• atha: or/then

• tathā: likewise

• vai: indeed

• rājatena: with a silver (vessel)

• vā: or

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It prescribes mantra-nyāsa into the abhiṣeka water using a consecrated kalaśa, showing that the offering becomes śuddha and śakti-filled before it touches the Linga (Pati).

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

By invoking Sadyojāta and the other pañcabrahma mantras, the verse points to Shiva as the all-pervading Pati manifesting through five divine aspects—through which grace loosens pāśa (bondage) upon the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa and kalaśa-saṁskāra: charging the worship-water with pañcabrahma mantras prior to abhiṣeka—an outer rite aligned with inner discipline (Pāśupata orientation) where mantra purifies mind and offering.