Shloka 75

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

Devanagari script

प्रणवं हृदयं विद्यान् नकारः शिर उच्यते शिखा मकार आख्यातः शिकारः कवचं तथा

Transliteration

praṇavaṃ hṛdayaṃ vidyān nakāraḥ śira ucyate śikhā makāra ākhyātaḥ śikāraḥ kavacaṃ tathā

Translation

Qu’on sache que le Praṇava (Oṁ) est le Hṛdaya, le Cœur. La syllabe « na » est proclamée Śiras, la Tête ; la syllabe « ma » est enseignée comme Śikhā, le chignon du sommet ; et la syllabe « śi » est pareillement le Kavaca, l’armure protectrice — établissant ainsi les aṅgas du corps-mantra de Śiva.

Word by Word

• प्रणवम्: the Praṇava (Oṁ)

• हृदयम्: heart (center of consciousness)

• विद्यात्: should know/should understand

• नकारः: the syllable ‘na’

• शिरः: head

• उच्यते: is said/is declared

• शिखा: topknot/crest-lock

• मकारः: the syllable ‘ma’

• आख्यातः: is taught/is proclaimed

• शिकारः: the syllable ‘śi’

• कवचम्: armor/protective sheath

• तथा: likewise/thus

Speaker

Suta Goswami (narrating the Shiva-puja and mantra-nyāsa teaching within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It gives a mantra-nyāsa framework: the worshipper internalizes Oṁ and its syllabic powers as protective and sanctifying limbs, making Linga-puja an inward consecration of the body as Śiva’s seat.

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

Śiva is approached as Pati through Praṇava—the heart of consciousness—showing that Shiva-tattva is not merely external form but the indwelling ground of awareness that protects and crowns the sādhaka.

What ritualistic or Yogic practice is highlighted here?

Aṅga-nyāsa (ritual placement of mantra in the body) aligned with Pāśupata-oriented discipline: establishing heart, head, crest, and protective armor through praṇava and its syllables for focused japa and puja.