उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः
कृत्वाङ्गन्यासमेवं हि मुखानि परिकल्पयेत् पूर्वादि चोर्ध्वपर्यन्तं नकारादि यथाक्रमम्
kṛtvāṅganyāsamevaṃ hi mukhāni parikalpayet pūrvādi cordhvaparyantaṃ nakārādi yathākramam
ເມື່ອໄດ້ເຮັດອັງກະນະຍາສາແລ້ວ ພຶງຈິນຕະນາພຣະພັກຕ່າງໆ ເລີ່ມຈາກທິດຕາເວັນອອກ ແລ້ວດຳເນີນໄປຈົນເຖິງທິດເທິງ (ຈຸດສູງສຸດ) ໂດຍຈັດວາງຕາມລຳດັບ ເລີ່ມດ້ວຍພະຍາງ «na» ແລະຕໍ່ໄປຕາມລຳດັບມັນຕຣາ.
Suta Goswami (narrating the Puja-vidhi to the sages of Naimisharanya)
It instructs that after aṅga-nyāsa, the worshipper should perform a structured visualization/assignment of Shiva’s directional faces, aligning the rite with mantra-order (nakārādi), thereby making the Linga-puja an ‘installed’ presence rather than a mere external offering.
Shiva is approached as Pati who pervades all directions and transcends them (reaching ‘ūrdhva’), and is accessed through mantra-śakti—His aspects are ritually ‘conceived’ so the bound soul (paśu) can orient mind and prāṇa toward the all-pervading Lord.
Aṅga-nyāsa followed by dik/ūrdhva-vinyāsa (directional arrangement of faces/aspects) keyed to a mantra-syllable sequence (nakārādi), a practice that supports Pashupata-style inner purification and focused worship.