Shloka 52

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

Devanagari script

ब्रह्माधिदैवतं छन्दो बृहती चाङ्गिरा ऋषिः यकारो रक्तवर्णश् च स्थानम् ऊर्ध्वं मुखं विराट्

Transliteration

brahmādhidaivataṃ chando bṛhatī cāṅgirā ṛṣiḥ yakāro raktavarṇaś ca sthānam ūrdhvaṃ mukhaṃ virāṭ

Translation

就此咒支而言，梵天（Brahmā）被宣为主宰神祇；韵律为布里哈蒂（Bṛhatī）；圣仙为安吉罗萨（Aṅgiras）。其种子音（bīja）为“ya”，赤红之色；其处所在上方，其面为宇宙之毗罗阇（Virāṭ）。

Word by Word

• ब्रह्म (brahma): Brahmā

• अधिदैवतं (adhidaivataṃ): presiding deity

• छन्दः (chandaḥ): Vedic metre

• बृहती (bṛhatī): the Bṛhatī metre

• च (ca): and

• आङ्गिराः (āṅgirāḥ): Aṅgiras

• ऋषिः (ṛṣiḥ): seer/sage

• यकारः (yakāraḥ): the syllable “ya”

• रक्तवर्णः (raktavarṇaḥ): red in colour

• च (ca): and

• स्थानम् (sthānam): locus/seat

• ऊर्ध्वम् (ūrdhvam): upward/above

• मुखम् (mukham): face/aspect

• विराट् (virāṭ): the Cosmic Form (Virāṭ).

Speaker

Suta Goswami (narrating a mantra-anga specification within the Linga Purana’s Shaiva ritual framework)

Characters & Entities

• Brahma
• Angiras
• Virat

FAQs

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

It gives the viniyoga-style identifiers—deity, metre, seer, bija, color, and locus—used to correctly apply mantra-nyāsa in Linga-pūjā, aligning the sādhaka’s body and awareness to the rite.

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

By assigning the ‘face’ as Virāṭ and the locus as ‘above’, it frames worship as moving from the embodied cosmos (Virāṭ) upward toward the transcendent Pati (Śiva), who liberates the paśu from pāśa through right mantra and discipline.

What ritualistic or Yogic practice is highlighted here?

Mantra-viniyoga and nyāsa: the practitioner contemplates the seer (Aṅgiras), metre (Bṛhatī), presiding principle (Brahmā), and the red “ya” bija placed in an upward locus—supporting Pāśupata-oriented purification and concentration.