Shloka 58

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

Devanagari script

अङ्गन्यासं ततः पश्चाद् अक्षराणां विधिक्रमात् मूर्धादिपादपर्यन्तम् उत्पत्तिन्यास उच्यते

Transliteration

aṅganyāsaṃ tataḥ paścād akṣarāṇāṃ vidhikramāt mūrdhādipādaparyantam utpattinyāsa ucyate

Translation

その後、アンガ・ニヤーサ（aṅga-nyāsa）を行う。さらに真言の音節を規定の次第に従い、頭頂より足に至るまで安置する—これをウットパッティ・ニヤーサ（utpatti-nyāsa）、すなわち「顕現のニヤーサ」と呼ぶ。

Word by Word

• अङ्गन्यासम्: limb-nyāsa (placing mantra-power on the body)

• ततः: then

• पश्चात्: thereafter

• अक्षराणाम्: of the syllables (of the mantra)

• विधिक्रमात्: in the order enjoined by rule

• मूर्धादि: beginning with the head/crown

• पादपर्यन्तम्: up to the feet

• उत्पत्तिन्यासः: utpatti-nyāsa (nyāsa related to manifestation/origination)

• उच्यते: is called/declared

Speaker

Suta Goswami (narrating Shiva-puja vidhi to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It teaches the preparatory inner-ritual for Linga-puja: installing the mantra’s syllabic power on the sādhaka’s body so the worshipper becomes fit to approach Pati (Shiva) with a consecrated mantra-body.

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

By prescribing utpatti-nyāsa, it implies Shiva as Pati whose śakti manifests as mantra and pervades the whole body from head to feet—revealing Shiva-tattva as all-pervading consciousness that can be invoked and stabilized through disciplined ritual awareness.

What ritualistic or Yogic practice is highlighted here?

Aṅga-nyāsa followed by utpatti-nyāsa—sequential placement of mantra syllables across the body (from crown to feet), a Shaiva mantra-yoga method used in Shiva-puja and Pashupata-oriented sādhanā.