Shloka 70

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

Devanagari script

मन्त्रेण संस्पृशेद्देहं प्रणवेनैव संपुटम् मूर्ध्नि वक्त्रे च कण्ठे च हृदये गुह्यके तथा

Transliteration

mantreṇa saṃspṛśeddehaṃ praṇavenaiva saṃpuṭam mūrdhni vaktre ca kaṇṭhe ca hṛdaye guhyake tathā

Translation

Với thần chú đã được quy định, hành giả nên chạm thân để gia trì; và lấy Praṇava “Oṃ” làm vòng bao hộ trì, đặt tại đỉnh đầu, mặt, cổ họng, tim, và cả nơi kín—như vậy lập nyāsa bảo hộ để phụng thờ Pati, Chúa tể Śiva.

Word by Word

• मन्त्रेण: with (the) mantra

• संस्पृशेत्: one should touch/consecrate

• देहम्: the body

• प्रणवेन: with the Pranava (Oṃ)

• एव: indeed/alone

• संपुटम्: enclosure/covering/protective casing

• मूर्ध्नि: on the crown of the head

• वक्त्रे: on the face/mouth

• च: and

• कण्ठे: on the throat

• च: and

• हृदये: in/on the heart

• गुह्यके: in the secret place (genital region)

• तथा: likewise/so

Speaker

Suta Goswami (narrating Shiva-puja procedure within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It prescribes a preparatory nyāsa: consecrating the worshipper’s body with mantra and sealing it with Oṃ as a protective enclosure, making the practitioner fit (adhikārin) for Linga-pūjā.

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

By using the Pranava as the enclosing seal, the verse implies Śiva as Pati—the all-pervading consciousness that protects and purifies the pashu (individual soul) when approached through mantra and disciplined ritual.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa with the Pranava-saṃpuṭa: touching specific bodily seats (crown, face, throat, heart, and guhyaka) to establish protection, concentration, and inner purification aligned with Shaiva sādhanā.