Shloka 88

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

कर्णिकायां न्यसेद् देवं देव्या देवेश्वरं भवम् वर्णानि च न्यसेत्पत्रे रुद्रैः प्रागाद्यनुक्रमात्

Transliteration

karṇikāyāṃ nyased devaṃ devyā deveśvaraṃ bhavam varṇāni ca nyasetpatre rudraiḥ prāgādyanukramāt

Translation

കർണികയിൽ ദേവിയോടുകൂടെ ദേവേശ്വരൻ ഭവനെ ന്യസിക്കണം; ദളങ്ങളിൽ കിഴക്കിൽ നിന്ന് ആരംഭിച്ച് രുദ്രക്രമത്തിൽ വർണ്ണന്യാസം ചെയ്യണം।

Word by Word

• कर्णिकायाम्: in the pericarp/central whorl (of the lotus)

• न्यसेत्: one should place/install (by nyāsa)

• देवम्: the Lord (Deva)

• देव्या: with the Goddess (Śakti/Devī)

• देवेश्वरम्: the Lord of the gods

• भवम्: Bhava (a name/form of Śiva)

• वर्णानि: letters/syllables (mantric phonemes)

• च: and

• न्यसेत्: one should place

• पत्रे: on the petal(s)

• रुद्रैः: by/according to the Rudras (their placements/associations)

• प्रागाद्यनुक्रमात्: in sequence beginning from the east.

Speaker

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

Characters & Entities

• Shiva (Bhava)
• Devi (Shakti)
• Rudras

FAQs

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

It prescribes nyāsa as an inner consecration: Shiva (Bhava) is स्थापित in the lotus-center with Śakti, while mantric letters are arranged on the petals—turning the worship-space into a living mantra-maṇḍala for Linga-puja.

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

Shiva is affirmed as Deva and Deveshvara (Pati, the sovereign Lord), yet worship is complete only with Devī—indicating Shiva-tattva as inseparable from Śakti in manifestation and grace.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa on a lotus diagram: placing Bhava in the karṇikā and arranging varṇas on petals from the east, aligned with Rudra-aspects—an internalized puja method aligned with Pāśupata-style contemplative worship.