Shloka 70

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

Devanagari script

मन्त्रेण संस्पृशेद्देहं प्रणवेनैव संपुटम् मूर्ध्नि वक्त्रे च कण्ठे च हृदये गुह्यके तथा

Transliteration

mantreṇa saṃspṛśeddehaṃ praṇavenaiva saṃpuṭam mūrdhni vaktre ca kaṇṭhe ca hṛdaye guhyake tathā

Translation

ດ້ວຍມັນຕຣາທີ່ກຳນົດ ພຶງແຕະກາຍເພື່ອຊຳລະ; ແລະໃຫ້ໃຊ້ປຣະນະວະ «ໂອມ» ເປັນວົງຄຸ້ມຄອງ ວາງໄວ້ທີ່ຍອດຫົວ, ໃບໜ້າ, ຄໍ, ຫົວໃຈ, ແລະບ່ອນລັບ ເພື່ອສ້າງນະຍາສາປົກປ້ອງໃນການບູຊາພະສິວະ (ປະຕິ).

Word by Word

• मन्त्रेण: with (the) mantra

• संस्पृशेत्: one should touch/consecrate

• देहम्: the body

• प्रणवेन: with the Pranava (Oṃ)

• एव: indeed/alone

• संपुटम्: enclosure/covering/protective casing

• मूर्ध्नि: on the crown of the head

• वक्त्रे: on the face/mouth

• च: and

• कण्ठे: on the throat

• च: and

• हृदये: in/on the heart

• गुह्यके: in the secret place (genital region)

• तथा: likewise/so

Speaker

Suta Goswami (narrating Shiva-puja procedure within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It prescribes a preparatory nyāsa: consecrating the worshipper’s body with mantra and sealing it with Oṃ as a protective enclosure, making the practitioner fit (adhikārin) for Linga-pūjā.

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

By using the Pranava as the enclosing seal, the verse implies Śiva as Pati—the all-pervading consciousness that protects and purifies the pashu (individual soul) when approached through mantra and disciplined ritual.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa with the Pranava-saṃpuṭa: touching specific bodily seats (crown, face, throat, heart, and guhyaka) to establish protection, concentration, and inner purification aligned with Shaiva sādhanā.