Shloka 71

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

Devanagari script

पादयोर् उभयोश्चैव गुह्ये च हृदये तथा कण्ठे च मुखमध्ये च मूर्ध्नि च प्रणवादिकम्

Transliteration

pādayor ubhayoścaiva guhye ca hṛdaye tathā kaṇṭhe ca mukhamadhye ca mūrdhni ca praṇavādikam

Translation

One should place the Praṇava “Oṃ”—and the sacred formulae beginning with it—upon both feet, upon the secret region, upon the heart, upon the throat, in the middle of the mouth, and upon the crown of the head. Thus, through nyāsa, the body is consecrated as a seat of Pati (Śiva).

Word by Word

• पादयोः: on the two feet

• उभयोः: on both

• च एव: and indeed

• गुह्ये: in the secret region (genital area)

• च: and

• हृदये: in the heart

• तथा: likewise

• कण्ठे: in the throat

• च: and

• मुखमध्ये: in the middle of the mouth

• च: and

• मूर्ध्नि: on the crown of the head

• च: and

• प्रणवादिकम्: the (mantras) beginning with Pranava (Om)

Speaker

Suta Goswami (narrating Purāṇic teaching to the sages of Naimiṣāraṇya; presenting a Śaiva nyāsa-vidhi)

Characters & Entities

• Shiva
• Pranava (Om)

FAQs

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

It teaches internal Linga-worship through nyāsa: by installing Om in key bodily centers, the sādhaka consecrates the body as Śiva’s abode, aligning outer pūjā with inner realization.

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

Śiva as Pati is approached as the indwelling Lord accessible through the Pranava; the verse implies that Śiva’s presence can be ritually and contemplatively स्थापित (installed) in the embodied field of the pashu, loosening pāśa through mantra-awareness.

What ritualistic or Yogic practice is highlighted here?

Pranava-nyāsa (deha-nyāsa): touching/mentally placing Om and related mantras on feet, guhya, heart, throat, mouth-center, and crown—supporting Pāśupata-style mantra-yoga and purification before Śiva-pūjā.