Shloka 81

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

Devanagari script

न्यस्ते मन्त्रे ऽथ सुभगे शङ्करप्रतिमो भवेत् जन्मान्तरकृतं पापम् अपि नश्यति तत्क्षणात्

Transliteration

nyaste mantre 'tha subhage śaṅkarapratimo bhavet janmāntarakṛtaṃ pāpam api naśyati tatkṣaṇāt

Translation

Oh, bienaventurado, cuando el mantra ha sido debidamente colocado mediante nyāsa, el practicante llega a ser como una imagen del propio Śaṅkara; incluso el pecado acumulado en otros nacimientos se destruye en ese mismo instante.

Word by Word

• न्यस्ते: when placed/installed (by nyāsa)

• मन्त्रे: in/with the mantra

• अथ: then

• सुभगे: O auspicious one (address to the Goddess/Devi)

• शङ्कर-प्रतिमः: like an image/embodiment of Śaṅkara

• भवेत्: becomes

• जन्मान्तर-कृतम्: done in another birth

• पापम्: sin/de-merit

• अपि: even

• नश्यति: is destroyed

• तत्-क्षणात्: at that very moment/instantly

Speaker

Suta Goswami (narrating a Shaiva ritual teaching within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Shankara
• Shakti (addressed as Subhage)

FAQs

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

It states that mantra-nyāsa (ritual placement of the Shiva-mantra upon the body and worship) makes the sādhaka fit for Linga-pūjā by instantly burning accumulated pāpa, preparing the pashu (soul) to approach Pati (Shiva).

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

Shiva-tattva is presented as supremely purifying and transformative: by contact with Shiva-mantra, the limited pashu becomes ‘Śaṅkara-pratima’—a likeness of the Lord—indicating Shiva’s grace that cuts pāśa (bondage) and reveals divine purity.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa—placing the mantra through touch and contemplation (a Pāśupata-leaning preparatory discipline) so the body-mind becomes a fit vessel for Shiva’s presence and for Linga-pūjā.