Shloka 63

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

Devanagari script

अतीव भोगदो देवि स्थितिन्यासः कुटुंबिनाम् करन्यासं पुरा कृत्वा देहन्यासम् अनन्तरम्

Transliteration

atīva bhogado devi sthitinyāsaḥ kuṭuṃbinām karanyāsaṃ purā kṛtvā dehanyāsam anantaram

Translation

Ôi Devī, sthiti-nyāsa (nghi thức an lập sự vững bền và hộ trì) đối với gia chủ là pháp rất ban phúc lạc thế gian. Sau khi đã làm kara-nyāsa (an chú nơi tay) trước, rồi tiếp theo hãy làm deha-nyāsa (an chú nơi thân).

Word by Word

• अतीव: exceedingly

• भोगदः: giver of enjoyment/prosperity

• देवि: O Goddess

• स्थितिन्यासः: sthiti-nyāsa, the stabilizing/protective ritual installation

• कुटुंबिनाम्: of householders

• करन्यासम्: kara-nyāsa, installation on the hands

• पुरा: first/beforehand

• कृत्वा: having done

• देहन्यासम्: deha-nyāsa, installation on the body

• अनन्तरम्: immediately after/thereafter

Speaker

Suta Goswami (narrating Shiva’s ritual instructions within the Linga Purana tradition)

Characters & Entities

• Parvati

FAQs

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

It places nyāsa as a prerequisite to Linga-pūjā, teaching that the sādhaka should sanctify hands and body as instruments of worship so the act becomes fit for Śiva and spiritually efficacious.

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

By prescribing sthiti-nyāsa, it implies Śiva as Pati—the stabilizing ground of order (sthiti) who grants both bhoga (rightful worldly welfare) and the inner steadiness needed to move beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Kara-nyāsa followed by deha-nyāsa—mantra-installation that “maps” sacred power onto the practitioner, aligning body and action with Śaiva mantra-dīkṣā style discipline used in Pāśupata-oriented pūjā.