Shloka 37

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

न्यसेन्मन्त्राणि तत्तोये सद्योजातादिकानि तु सुवर्णकलशेनाथ तथा वै राजतेन वा

Transliteration

nyasenmantrāṇi tattoye sadyojātādikāni tu suvarṇakalaśenātha tathā vai rājatena vā

Translation

ആ ജലത്തിൽ സദ്യോജാതാദി (പഞ്ചബ്രഹ്മ) മന്ത്രങ്ങളുടെ ന്യാസം ചെയ്യണം—സ്വർണ്ണകലശംകൊണ്ടോ, അല്ലെങ്കിൽ വെള്ളിക്കലശംകൊണ്ടോ।

Word by Word

• nyaset: he should place/assign (perform nyāsa)

• mantrāṇi: the mantras

• tat-toye: in that water

• sadyojātādikāni: beginning with Sadyojāta and the rest (Vāmadeva, Aghora, Tatpuruṣa, Īśāna)

• tu: indeed/and

• suvarṇa-kalaśena: with a golden water-pot (kalaśa)

• atha: or/then

• tathā: likewise

• vai: indeed

• rājatena: with a silver (vessel)

• vā: or

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It prescribes mantra-nyāsa into the abhiṣeka water using a consecrated kalaśa, showing that the offering becomes śuddha and śakti-filled before it touches the Linga (Pati).

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

By invoking Sadyojāta and the other pañcabrahma mantras, the verse points to Shiva as the all-pervading Pati manifesting through five divine aspects—through which grace loosens pāśa (bondage) upon the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa and kalaśa-saṁskāra: charging the worship-water with pañcabrahma mantras prior to abhiṣeka—an outer rite aligned with inner discipline (Pāśupata orientation) where mantra purifies mind and offering.