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Shloka 74

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

षडङ्गानि न्यसेत्पश्चाद् यथास्थानं च शोभनम् नमः स्वाहा वषड्ढुं च वौषट्फट्कारकैः सह

ṣaḍaṅgāni nyasetpaścād yathāsthānaṃ ca śobhanam namaḥ svāhā vaṣaḍḍhuṃ ca vauṣaṭphaṭkārakaiḥ saha

తదుపరి యథాస్థానంగా శోభనంగా షడంగ న్యాసం చేయాలి; మరియు ‘నమః, స్వాహా, వషట్, హుం, వౌషట్, ఫట్’ అనే ఉచ్చారణలతో కూడి నిర్వహించాలి।

षडङ्गानिthe six limbs (of mantra/nyāsa)
षडङ्गानि:
न्यसेत्one should place/assign (perform nyāsa)
न्यसेत्:
पश्चात्thereafter
पश्चात्:
यथास्थानम्in their proper places
यथास्थानम्:
and
:
शोभनम्auspicious, becoming, proper
शोभनम्:
नमःobeisance-formula 'namaḥ'
नमः:
स्वाहाsvāhā (offering-formula)
स्वाहा:
वषट्vaṣaṭ (Vedic offering-exclamation)
वषट्:
हुम् (ढुं)hūṃ (protective bīja, here written as ḍhuṃ)
हुम् (ढुं):
वौषट्vauṣaṭ (variant offering-exclamation)
वौषट्:
फट्कारकैःwith the utterance 'phaṭ' (mantric cutting/protective cry)
फट्कारकैः:
सहtogether with.
सह:

Suta Goswami (narrating Shiva-puja procedures to the sages of Naimisharanya)

S
Shiva

FAQs

It prescribes ṣaḍaṅga-nyāsa—placing the mantra’s six limbs on their proper loci—so the worshipper’s body and speech become ritually aligned for Linga-pūjā, establishing protection (rakṣā) and fitness (adhikāra) for approaching Pati (Shiva).

By emphasizing nyāsa and mantric limbs, it presents Shiva as Pati who is accessed through śabda (mantra) and śakti (ritual potency): the bound pashu approaches liberation by sanctifying the embodied field where pasha operates, turning it into a vessel of Shiva’s presence.

Ṣaḍaṅga-nyāsa with protective and offering utterances (namaḥ, svāhā, vaṣaṭ, hūṃ, vauṣaṭ, phaṭ), a core preparatory practice in Shaiva pūjā that also functions yogically as mantra-śuddhi and rakṣā before deeper Pashupata-oriented worship.