Shloka 54

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

Devanagari script

न्यास (देफ़्।, देस्च्रिप्तिओन्) सर्वपापहरं चैव त्रिविधो न्यास उच्यते उत्पत्तिस्थितिसंहारभेदतस्त्रिविधः स्मृतः

Transliteration

nyāsa (def., description) sarvapāpaharaṃ caiva trividho nyāsa ucyate utpattisthitisaṃhārabhedatastrividhaḥ smṛtaḥ

Translation

న్యాసం సమస్త పాపాలను హరించేది; న్యాసం మూడు విధాలుగా చెప్పబడింది. ఉత్పత్తి, స్థితి, సంహార భేదాల ప్రకారం అది త్రివిధమని స్మరించబడుతుంది.

Word by Word

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

• sarva: all

• pāpa: sin/impurity

• haram: removing/destroying

• ca eva: and indeed

• trividhaḥ: threefold

• ucyate: is said/declared

• utpatti: origination/arising

• sthiti: maintenance/abiding

• saṁhāra: dissolution/withdrawal

• bhedatas: by way of distinction/classification

• smṛtaḥ: remembered/traditionally taught

Speaker

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

FAQs

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

It frames nyāsa as a core preparatory act for Linga-pūjā—internalizing mantra and purity—declaring it “sarva-pāpa-hara” and structuring it into three ritual modes aligned with creation, preservation, and dissolution.

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

By mapping nyāsa to utpatti–sthiti–saṁhāra, the verse reflects Shiva-tattva as Pati who governs the cosmic functions; the practitioner aligns the pashu (soul) with that divine order, loosening pāśa (bondage) through mantra-embodiment.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa (placing mantras on limbs/centers) is highlighted, presented in a threefold schema—utpatti-nyāsa, sthiti-nyāsa, and saṁhāra-nyāsa—used to purify and yogically internalize worship before Shaiva rites.