Shloka 51

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

Devanagari script

विश्वामित्र ऋषिस्त्रिष्टुप् छन्दो विष्णुस्तु दैवतम् वाकारो हेमवर्णो ऽस्य स्थानं चैवोत्तरं मुखम्

Transliteration

viśvāmitra ṛṣistriṣṭup chando viṣṇustu daivatam vākāro hemavarṇo 'sya sthānaṃ caivottaraṃ mukham

Translation

Hier ist der ṛṣi Viśvāmitra, das Metrum Triṣṭubh, und die waltende Gottheit ist Viṣṇu. Die Bīja-Silbe ist „va“, von goldener Farbe; und sein Sitz ist das nördliche Antlitz — so wird seine Setzung verkündet.

Word by Word

• विश्वामित्रः: Viśvāmitra (the seer)

• ऋषिः: rishi/seer

• त्रिष्टुप्: Triṣṭubh (Vedic metre)

• छन्दः: metre/prosodic form

• विष्णुः: Viṣṇu

• तु: indeed/and

• दैवतम्: presiding deity

• वाकारः: the syllable ‘va’

• हेमवर्णः: golden-hued

• अस्य: of this (mantra/section)

• स्थानम्: seat/placement

• च एव: and indeed

• उत्तरम्: northern

• मुखम्: face/mouth (directional face in nyāsa)

Speaker

Suta Goswami (narrating mantra-viniyoga details within the Purva-Bhaga)

Characters & Entities

• Vishnu
• Vishvamitra

FAQs

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

It gives the viniyoga framework—rishi, chandas, devatā, bīja, color, and directional placement—used to sanctify recitation and nyāsa before Linga-centered japa or pūjā.

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

By assigning Viṣṇu as devatā within a Shaiva textual setting, it reflects the Purāṇic teaching that Pati (Śiva) can be approached through integrated devatā-tattvas—without collapsing distinctions—showing unity of sacred functions while Śiva remains the liberating Lord beyond pāśa.

What ritualistic or Yogic practice is highlighted here?

Mantra-viniyoga and nyāsa: establishing the mantra’s rishi–meter–deity identity and placing it to the “northern face,” a directional discipline supporting focused japa and Pāśupata-style inner alignment.