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Shloka 66

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

प्राङ्मुखोदङ्मुखो वापि न्यासकर्म समाचरेत् स्मरेत् पूर्वम् ऋषिं छन्दो दैवतं बीजमेव च

prāṅmukhodaṅmukho vāpi nyāsakarma samācaret smaret pūrvam ṛṣiṃ chando daivataṃ bījameva ca

Tourné vers l’est ou vers le nord, qu’on accomplisse le rite de nyāsa. D’abord, qu’on se remémore le ṛṣi, le chandas, le daivatam et le bīja du mantra, afin que le Paśu—l’âme liée—accorde corps et esprit comme un réceptacle digne du culte de Pati, le Seigneur Śiva.

प्राङ्मुखःfacing east
प्राङ्मुखः:
उदङ्मुखःfacing north
उदङ्मुखः:
वा अपिor else/also
वा अपि:
न्यासकर्मthe act/rite of nyāsa (ritual placement/installation of mantra in the body)
न्यासकर्म:
समाचरेत्should perform
समाचरेत्:
स्मरेत्should recollect/mentally invoke
स्मरेत्:
पूर्वम्first/beforehand
पूर्वम्:
ऋषिम्the seer associated with the mantra
ऋषिम्:
छन्दःthe Vedic metre
छन्दः:
दैवतम्the presiding deity
दैवतम्:
बीजम् एव चand also the seed-syllable (bīja)
बीजम् एव च:

Suta Goswami (narrating Shiva-puja/nyasa procedure within the Linga Purana’s discourse)

S
Shiva

FAQs

It establishes the correct pre-condition for Linga-puja: nyāsa done while facing auspicious directions, preceded by remembering the mantra’s ṛṣi, chandas, devatā, and bīja—so worship becomes properly consecrated rather than merely external.

By identifying Śiva as the mantra’s presiding deity (daivatam), it points to Śiva-tattva as the governing Presence invoked through sound (mantra), making inner recollection and alignment essential for the Pashu to approach Pati.

Nyāsa—ritual installation of mantra in the limbs/body—along with the preliminary mantra-anga remembrance (ṛṣi–chandas–devatā–bīja), a key preparatory discipline aligned with Shaiva mantra-sādhana and Pashupata-oriented worship.