Shloka 56

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

Devanagari script

यतीनां संहृतिर् न्यासः सिद्धिर् भवति नान्यथा अङ्गन्यासः करन्यासो देहन्यास इति त्रिधा

Transliteration

yatīnāṃ saṃhṛtir nyāsaḥ siddhir bhavati nānyathā aṅganyāsaḥ karanyāso dehanyāsa iti tridhā

Translation

对诸出离者（yati）而言，安置法（nyāsa）即是将诸根诸力内收、复归并摄（saṃhṛti）于真我；唯由此方得成就（siddhi），别无他途。此安置法分三：支分安置（aṅga-nyāsa）、手安置（kara-nyāsa）与身安置（deha-nyāsa）。

Word by Word

• yatīnām: of ascetics/renunciants

• saṃhṛtiḥ: retraction, inward dissolution, re-absorption

• nyāsaḥ: ritual/spiritual placement (of mantra and śakti), consecratory imposition

• siddhiḥ: accomplishment, yogic fruition, success in practice

• bhavati: becomes/arises

• na anyathā: not otherwise

• aṅga-nyāsaḥ: placement on the limbs (head, heart, etc.)

• kara-nyāsaḥ: placement on the hands/fingers

• deha-nyāsaḥ: placement over the whole body

• iti: thus

• tridhā: threefold.

Speaker

Suta Goswami (narrating Purva-Bhaga teachings on Shiva-puja and nyasa to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It defines nyāsa as the essential consecration before Shiva-upāsanā—internalizing mantra-śakti so the worshipper’s body becomes fit to approach the Linga as Pati (Shiva), enabling effective pūjā and mantra-japa.

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

By stressing saṃhṛti (inward re-absorption), it points to Shiva-tattva as the ground into which all powers and movements resolve—Pati as the supreme locus of dissolution and mastery, approached through mantra and inner withdrawal.

What ritualistic or Yogic practice is highlighted here?

Nyāsa as both ritual and yogic method: aṅga-nyāsa, kara-nyāsa, and deha-nyāsa—placing mantras on limbs, hands, and the whole body to withdraw the pashu (individual soul) from pāśa (bondage) toward siddhi under Pati (Shiva).