Shloka 57

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

Devanagari script

उत्पत्त्यादित्रिभेदेन वक्ष्यते ते वरानने न्यसेत्पूर्वं करन्यासं देहन्यासम् अनन्तरम्

Transliteration

utpattyāditribhedena vakṣyate te varānane nyasetpūrvaṃ karanyāsaṃ dehanyāsam anantaram

Translation

ഹേ വരാനനേ, ഉത്പത്തി മുതലായ ത്രിവിധ ഭേദപ്രകാരം ഞാൻ നിനക്കു വിധി പറയുന്നു. ആദ്യം കരന്യാസം ചെയ്യുക, തുടർന്ന് ദേഹന്യാസം ചെയ്യുക.

Word by Word

• utpatti: manifestation/origination (of mantra-śakti)

• ādi: beginning with

• tri-bhedena: in three divisions/threefold classification

• vakṣyate: will be explained/shall be taught

• te: to you

• varānane: O beautiful-faced lady (address of the Goddess/Devī)

• nyaset: one should place/install (nyāsa)

• pūrvam: first

• kara-nyāsam: hand-nyāsa (placing mantras on the hands)

• deha-nyāsam: body-nyāsa (placing mantras on the body)

• anantaram: immediately after/thereafter

Speaker

Suta Goswami (narrating an internal Shaiva-ritual instruction traditionally framed as Shiva teaching the Devi)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It establishes the correct ritual sequence: before external Linga-puja, the sādhaka purifies and consecrates the instruments of worship (hands) and the worshipper’s own body through nyāsa, making the body fit as a seat for Śiva-mantra.

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

By prescribing nyāsa, it implies Śiva-tattva as immanent and installable through mantra-śakti: the Pati (Śiva) is invoked to pervade the sādhaka’s limbs, loosening pāśa (bondage) that binds the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa—specifically kara-nyāsa followed by deha-nyāsa—an inner ritual aligned with Pāśupata-oriented discipline where the body is treated as a sacred field for the installation of Śiva’s mantras prior to japa and Linga-archana.