Shloka 59

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

Devanagari script

पादादिमूर्धपर्यन्तं संहारो भवति प्रिये हृदयास्यगलन्यासः स्थितिन्यास उदाहृतः

Transliteration

pādādimūrdhaparyantaṃ saṃhāro bhavati priye hṛdayāsyagalanyāsaḥ sthitinyāsa udāhṛtaḥ

Translation

Wahai kekasih, saṃhāra (penarikan kembali) dilakukan dari kaki hingga ubun-ubun. Penempatan pada hati, mulut, dan tenggorokan disebut sthiti-nyāsa, nyāsa pemeliharaan kehadiran.

Word by Word

• पादादि: beginning with the feet

• मूर्धपर्यन्तम्: up to the crown/head

• संहारः: withdrawal, dissolution (reabsorption of energies)

• भवति: becomes/is done

• प्रिये: O beloved (address to the Goddess)

• हृदय: heart

• आस्य: mouth/face

• गल: throat/neck

• न्यासः: ritual placement/installation (of mantra, tattva, or śakti)

• स्थितिन्यासः: sustaining/maintenance-nyāsa (sthiti aspect)

• उदाहृतः: is stated/declared

Speaker

Suta Goswami (narrating an internal Shaiva teaching dialogue, likely Shiva instructing Parvati)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It maps Linga-puja onto the sādhaka’s own body: saṃhāra is enacted as an upward reabsorption from feet to crown, while sthiti is stabilized by mantra-nyāsa at the heart, mouth, and throat—making the worship internal as well as external.

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

Shiva is implied as Pati who governs the cosmic functions: saṃhāra (dissolution) and sthiti (sustenance). Through nyāsa, the bound pashu (individual soul) aligns its inner faculties with Shiva’s sovereign powers, loosening pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

A nyāsa-krama used in Shaiva/Pāśupata-oriented worship: upward saṃhāra-bhāvanā (withdrawal of prāṇa/śakti) and sthiti-nyāsa on heart–mouth–throat to steady mantra, breath, and awareness during Linga-puja.