Shloka 14
रुद्राक्ष-माहात्म्य
Rudrākṣa Māhātmya — The Greatness of Rudraksha
ॐ ह्रीं नमः १ ॐ नमः २ ॐ क्लीं नमः ३ ॐ ह्रीं नमः ४ ॐ ह्रीं नमः ५ ॐ ह्रीं हुं नमः ६ ॐ हुंनमः ७ ॐ हुं नमः ८ ॐ ह्रीं हुं नमः ९ ॐ ह्रीं नमः नमः १० ॐ ह्रीं हुं नमः ११ ॐ क्रौं क्षौं रौं नमः १२ ॐ ह्रीं नमः १३ ॐ नम
oṃ hrīṃ namaḥ 1 oṃ namaḥ 2 oṃ klīṃ namaḥ 3 oṃ hrīṃ namaḥ 4 oṃ hrīṃ namaḥ 5 oṃ hrīṃ huṃ namaḥ 6 oṃ huṃnamaḥ 7 oṃ huṃ namaḥ 8 oṃ hrīṃ huṃ namaḥ 9 oṃ hrīṃ namaḥ namaḥ 10 oṃ hrīṃ huṃ namaḥ 11 oṃ krauṃ kṣauṃ rauṃ namaḥ 12 oṃ hrīṃ namaḥ 13 oṃ nama
He should perform worship and nyāsa (inner placement) by repeatedly offering salutations through these seed-mantras—“Oṃ hrīṃ namaḥ,” “Oṃ namaḥ,” “Oṃ klīṃ namaḥ,” “Oṃ hrīṃ huṃ namaḥ,” and “Oṃ krauṃ kṣauṃ rauṃ namaḥ”—thus invoking and honoring Lord Śiva (Viśveśvara) in the Liṅga and within one’s own body-consciousness.
Suta Goswami (narrating Shiva’s worship-method as taught in the Vidyeshvara Samhita)
Tattva Level: pati
Shiva Form: Paśupatinātha
Jyotirlinga: Viśvanātha
Sthala Purana: As Viśveśvara/Viśvanātha, Śiva is praised as Lord of the universe and bestower of liberation; the mantra-nyāsa frames the liṅga as the locus where grace descends and bondage is cut.
Significance: Darśana and worship of Viśveśvara/Viśvanātha is held to grant purification, removal of obstacles, and (in the Kashi frame) strong orientation toward mokṣa through Śiva’s anugraha.
Mantra: oṃ hrīṃ namaḥ; oṃ namaḥ; oṃ klīṃ namaḥ; oṃ hrīṃ huṃ namaḥ; oṃ krauṃ kṣauṃ rauṃ namaḥ
Shakti Form: Pārvatī
Role: liberating
FAQs
It emphasizes mantra as a disciplined act of surrender (namaḥ) and inner consecration (nyāsa), aligning the devotee’s body-mind with Śiva as Pati (the Lord) who grants purification and liberation.
The sequence functions as an invocation and honoring of Śiva’s accessible (saguṇa) presence in the Liṅga, while also internalizing that presence through nyāsa so worship becomes both external ritual and inward realization.
Japa of the listed bīja-mantras with namaḥ, applied as nyāsa (placing the mantra in parts of the body) before or during Liṅga-pūjā; it can be paired with traditional Shaiva supports like bhasma (tripuṇḍra) and rudrākṣa where prescribed.