Shloka 5

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

देहशुद्धिं च कृत्वैव मूलमन्त्रं न्यसेत् क्रमात् सर्वत्र प्रणवेनैव ब्रह्माणि च यथाक्रमम्

Transliteration

dehaśuddhiṃ ca kṛtvaiva mūlamantraṃ nyaset kramāt sarvatra praṇavenaiva brahmāṇi ca yathākramam

Translation

ครั้นชำระกาย (เทหศุทธิ) แล้ว พึงทำนยาสะแห่งมูลมนตร์ตามลำดับ ในทุกส่วนให้ประกอบด้วยปรณวะ (โอม) เท่านั้น และจัดตั้งพรหมนยาสะตามลำดับที่ถูกต้อง

Word by Word

• देहशुद्धिम् (dehaśuddhim): purification of the body

• च (ca): and

• कृत्वा एव (kṛtvā eva): having done indeed/only after doing

• मूलमन्त्रम् (mūlamantram): the root mantra (Śiva-bīja/root formula)

• न्यसेत् (nyaset): should place/perform nyāsa

• क्रमात् (kramāt): in sequence/step by step

• सर्वत्र (sarvatra): everywhere/in all places (limbs, directions, ritual loci)

• प्रणवेन एव (praṇavena eva): with the Praṇava ‘Oṁ’ alone

• ब्रह्माणि (brahmāṇi): brahma-nyāsas/divine stations or sacred placements

• च (ca): and

• यथाक्रमम् (yathākramam): according to the correct order.

Speaker

Suta Goswami (narrating Śiva-pūjā/vidhi to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva

FAQs

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

It establishes the prerequisite sequence for Śiva-linga worship: deha-śuddhi first, then mantra-nyāsa. The body is treated as the ritual field, made fit for invoking Pati (Śiva) through ordered consecration.

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

Śiva-tattva is approached as the supreme sanctifier who is invoked through mantra and nyāsa; the Praṇava (Oṁ) functions as the universal gateway to Brahman and thus to Śiva as Pati, the Lord who frees the paśu (bound soul) from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa preceded by deha-śuddhi—an inner-outer discipline aligned with Pāśupata-oriented sādhana, where purification and precise placement of mantra awaken the body as a fit vessel for Śiva’s presence.