Shloka 72

Devanagari script

हृदये गुह्यके चैव पादयोर्मूर्ध्नि वाचि वा कण्ठे चैव न्यसेदेव प्रणवादित्रिभेदतः

Transliteration

hṛdaye guhyake caiva pādayormūrdhni vāci vā kaṇṭhe caiva nyasedeva praṇavāditribhedataḥ

Translation

हृदये गुह्यके चैव पादयोः मूर्ध्नि वाचि वा कण्ठे चैव प्रणवादित्रिभेदतः देवतां न्यसेत्।

Word by Word

• हृदये (hṛdaye): in the heart

• गुह्यके (guhyake): in the secret place (genital/hidden region)

• च एव (ca eva): and also

• पादयोः (pādayoḥ): at the feet

• मूर्ध्नि (mūrdhni): on the crown of the head

• वाचि (vāci): in speech/voice

• वा (vā): or/also

• कण्ठे (kaṇṭhe): in the throat

• च एव (ca eva): and also

• न्यसेत् (nyaset): should place/install (perform nyāsa)

• एव (eva): indeed

• प्रणव-आदि (praṇava-ādi): beginning with the Praṇava (Oṁ)

• त्रि-भेदतः (tri-bhedataḥ): according to the threefold division

Speaker

Suta Goswami (narrating Shiva-oriented ritual teaching within the Linga Purana tradition)

Characters & Entities

• Shiva

FAQs

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

It teaches inner Linga-worship through mantra-nyāsa: installing Shiva in key subtle-body centers so the external pūjā becomes grounded in direct Pati-awareness rather than mere outer offering.

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

Shiva is presented as immanent and installable as the indwelling Lord (Pati) across heart, speech, and vital centers—showing that Shiva-tattva pervades the pashu’s embodied field and can be realized through disciplined mantra.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa beginning with Praṇava (Oṁ), applied in a threefold manner, aligning body and speech as instruments of Pashupata-style purification and concentration.