Shloka 52

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

Devanagari script

ब्रह्माधिदैवतं छन्दो बृहती चाङ्गिरा ऋषिः यकारो रक्तवर्णश् च स्थानम् ऊर्ध्वं मुखं विराट्

Transliteration

brahmādhidaivataṃ chando bṛhatī cāṅgirā ṛṣiḥ yakāro raktavarṇaś ca sthānam ūrdhvaṃ mukhaṃ virāṭ

Translation

దీనికి అధిదేవత బ్రహ్మ; ఛందస్సు బృహతీ; ఋషి అంగిరసుడు. దీని బీజాక్షరం ‘య’ రక్తవర్ణము; దీని స్థానం ఊర్ధ్వంలో, ముఖం విరాట్‌గా చెప్పబడింది.

Word by Word

• ब्रह्म (brahma): Brahmā

• अधिदैवतं (adhidaivataṃ): presiding deity

• छन्दः (chandaḥ): Vedic metre

• बृहती (bṛhatī): the Bṛhatī metre

• च (ca): and

• आङ्गिराः (āṅgirāḥ): Aṅgiras

• ऋषिः (ṛṣiḥ): seer/sage

• यकारः (yakāraḥ): the syllable “ya”

• रक्तवर्णः (raktavarṇaḥ): red in colour

• च (ca): and

• स्थानम् (sthānam): locus/seat

• ऊर्ध्वम् (ūrdhvam): upward/above

• मुखम् (mukham): face/aspect

• विराट् (virāṭ): the Cosmic Form (Virāṭ).

Speaker

Suta Goswami (narrating a mantra-anga specification within the Linga Purana’s Shaiva ritual framework)

Characters & Entities

• Brahma
• Angiras
• Virat

FAQs

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

It gives the viniyoga-style identifiers—deity, metre, seer, bija, color, and locus—used to correctly apply mantra-nyāsa in Linga-pūjā, aligning the sādhaka’s body and awareness to the rite.

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

By assigning the ‘face’ as Virāṭ and the locus as ‘above’, it frames worship as moving from the embodied cosmos (Virāṭ) upward toward the transcendent Pati (Śiva), who liberates the paśu from pāśa through right mantra and discipline.

What ritualistic or Yogic practice is highlighted here?

Mantra-viniyoga and nyāsa: the practitioner contemplates the seer (Aṅgiras), metre (Bṛhatī), presiding principle (Brahmā), and the red “ya” bija placed in an upward locus—supporting Pāśupata-oriented purification and concentration.