Shloka 53

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

Devanagari script

छन्द ऋषिर्भरद्वाजः स्कन्दो दैवतमुच्यते न्यासमस्य प्रवक्ष्यामि सर्वसिद्धिकरं शुभम्

Transliteration

chanda ṛṣirbharadvājaḥ skando daivatamucyate nyāsamasya pravakṣyāmi sarvasiddhikaraṃ śubham

Translation

Das Metrum ist zu erkennen; der ṛṣi ist Bharadvāja; und als waltende Gottheit wird Skanda genannt. Nun werde ich den Nyāsa hiervon darlegen — glückverheißend und alle Siddhis verleihend.

Word by Word

• छन्दः: metre (chandas)

• ऋषिः: seer (ṛṣi)

• भरद्वाजः: Bharadvāja

• स्कन्दः: Skanda (Kārttikeya)

• दैवतम्: presiding deity

• उच्यते: is said/declared

• न्यासम्: ritual placement/consecratory imposition (nyāsa)

• अस्य: of this (mantra)

• प्रवक्ष्यामि: I shall explain/teach

• सर्वसिद्धिकरम्: giver of all siddhis/attainments

• शुभम्: auspicious

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Skanda
• Bharadvaja

FAQs

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

It establishes the mantra’s ritual credentials—metre, ṛṣi, and deity—and introduces nyāsa, the consecratory placement that sanctifies the practitioner and the act of worship before approaching the Linga.

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

By presenting siddhi as arising through properly consecrated practice under a presiding deity aligned to Shiva’s sphere (Skanda as a Shaiva power), it implies that attainments are granted by Pati (the Lord) when pasha is ritually and inwardly purified.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa—placing the mantra’s power onto the body and limbs—linking external ritual to inner discipline, a preparatory step compatible with Shaiva/Pāśupata sādhanā.