Shloka 61

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

Devanagari script

स देहन्यास इत्युक्तः सर्वेषां सम एव स दक्षिणाङ्गुष्ठमारभ्य वामाङ्गुष्ठान्त एव हि

Transliteration

sa dehanyāsa ityuktaḥ sarveṣāṃ sama eva sa dakṣiṇāṅguṣṭhamārabhya vāmāṅguṣṭhānta eva hi

Translation

This is called deha-nyāsa (the consecration of the body). For all practitioners it is the same: it begins from the right thumb and indeed extends up to the left thumb—thus the entire body is made a fit vessel for Śiva’s presence.

Word by Word

• saḥ: that

• deha-nyāsaḥ: placing/consecrating (mantra) upon the body

• iti: thus

• uktaḥ: is said/called

• sarveṣām: for all (practitioners)

• samaḥ: identical/same

• eva: indeed

• saḥ: that (procedure)

• dakṣiṇa-aṅguṣṭham: the right thumb

• ārabhya: beginning from

• vāma-aṅguṣṭha-antaḥ: ending at the left thumb

• eva: certainly

• hi: indeed/for.

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It establishes deha-nyāsa as a standard prerequisite for Liṅga-pūjā: the sādhaka ritually transforms the body into a purified locus fit for invoking Pati (Śiva) before offering worship.

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

By implying that Śiva can be invoked to pervade the consecrated body, it points to Śiva as Pati—immanent and accessible through mantra and purity—while remaining the transcendent Lord who sanctifies the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Deha-nyāsa (mantra-placement on the body), performed in an ordered sequence from the right thumb to the left thumb, aligning the practitioner’s limbs and awareness for Shaiva mantra-sādhana and pūjā-vidhi.