Shloka 66

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

Devanagari script

प्राङ्मुखोदङ्मुखो वापि न्यासकर्म समाचरेत् स्मरेत् पूर्वम् ऋषिं छन्दो दैवतं बीजमेव च

Transliteration

prāṅmukhodaṅmukho vāpi nyāsakarma samācaret smaret pūrvam ṛṣiṃ chando daivataṃ bījameva ca

Translation

หันหน้าไปทางทิศตะวันออกหรือทิศเหนือแล้วประกอบพิธีนยาสะ ก่อนอื่นให้ระลึกถึงฤๅษี ฉันท์ เทวตา และพีชะของมนต์ เพื่อให้ปศุ (ดวงจิตที่ถูกผูกพัน) จัดกายใจให้เป็นภาชนะอันควรแก่การบูชา “ปติ” คือพระศิวะ

Word by Word

• प्राङ्मुखः: facing east

• उदङ्मुखः: facing north

• वा अपि: or else/also

• न्यासकर्म: the act/rite of nyāsa (ritual placement/installation of mantra in the body)

• समाचरेत्: should perform

• स्मरेत्: should recollect/mentally invoke

• पूर्वम्: first/beforehand

• ऋषिम्: the seer associated with the mantra

• छन्दः: the Vedic metre

• दैवतम्: the presiding deity

• बीजम् एव च: and also the seed-syllable (bīja)

Speaker

Suta Goswami (narrating Shiva-puja/nyasa procedure within the Linga Purana’s discourse)

Characters & Entities

• Shiva

FAQs

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

It establishes the correct pre-condition for Linga-puja: nyāsa done while facing auspicious directions, preceded by remembering the mantra’s ṛṣi, chandas, devatā, and bīja—so worship becomes properly consecrated rather than merely external.

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

By identifying Śiva as the mantra’s presiding deity (daivatam), it points to Śiva-tattva as the governing Presence invoked through sound (mantra), making inner recollection and alignment essential for the Pashu to approach Pati.

What ritualistic or Yogic practice is highlighted here?

Nyāsa—ritual installation of mantra in the limbs/body—along with the preliminary mantra-anga remembrance (ṛṣi–chandas–devatā–bīja), a key preparatory discipline aligned with Shaiva mantra-sādhana and Pashupata-oriented worship.