Shloka 80

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

Devanagari script

एवं न्यासमिमं प्रोक्तं सर्वपापहरं शुभम् सर्वसिद्धिकरं पुण्यं सर्वरक्षाकरं शिवम्

Transliteration

evaṃ nyāsamimaṃ proktaṃ sarvapāpaharaṃ śubham sarvasiddhikaraṃ puṇyaṃ sarvarakṣākaraṃ śivam

Translation

Так изложена эта ньяса: благоприятная и святая, она уничтожает все грехи, дарует все сиддхи и дает совершенную защиту,—ибо по самой природе своей она есть Шива, Пати, освобождающий пашу от уз паши.

Word by Word

• evam: thus

• nyāsam: nyāsa (ritual placement/installation of mantra on the body)

• imam: this

• proktam: declared/taught

• sarva: all

• pāpa-haram: sin-destroying

• śubham: auspicious

• sarva-siddhi-karam: bestower of all siddhis/attainments

• puṇyam: meritorious/holy

• sarva-rakṣā-karam: maker of all protection

• śivam: Śiva / of Śiva-nature / beneficent

Speaker

Suta Goswami (narrating the Linga Purana’s ritual teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It declares nyāsa as a core preparatory act for Linga-pūjā: by installing Shiva-mantra into the practitioner’s limbs and awareness, worship becomes protected, purified, and empowered to yield siddhi and merit.

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

Śiva is presented as inherently auspicious and protective—the Pati whose presence dissolves pāpa and safeguards the paśu, implying that contact with Shiva through mantra-nyāsa loosens the bonds (pāśa).

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa (ritual placement of mantra on the body), a Shaiva practice aligned with Pāśupata discipline, treating the body as a consecrated field for Shiva’s presence before pūjā and meditation.