Shloka 57

Devanagari script

उत्पत्त्यादित्रिभेदेन वक्ष्यते ते वरानने न्यसेत्पूर्वं करन्यासं देहन्यासम् अनन्तरम्

Transliteration

utpattyāditribhedena vakṣyate te varānane nyasetpūrvaṃ karanyāsaṃ dehanyāsam anantaram

Translation

噢，容颜端妙者（varānanā），我将为你宣说以显现之仪（utpatti）为始的三分法门。应先行手安置（kara-nyāsa），继而行身安置（deha-nyāsa）。

Word by Word

• utpatti: manifestation/origination (of mantra-śakti)

• ādi: beginning with

• tri-bhedena: in three divisions/threefold classification

• vakṣyate: will be explained/shall be taught

• te: to you

• varānane: O beautiful-faced lady (address of the Goddess/Devī)

• nyaset: one should place/install (nyāsa)

• pūrvam: first

• kara-nyāsam: hand-nyāsa (placing mantras on the hands)

• deha-nyāsam: body-nyāsa (placing mantras on the body)

• anantaram: immediately after/thereafter

Speaker

Suta Goswami (narrating an internal Shaiva-ritual instruction traditionally framed as Shiva teaching the Devi)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It establishes the correct ritual sequence: before external Linga-puja, the sādhaka purifies and consecrates the instruments of worship (hands) and the worshipper’s own body through nyāsa, making the body fit as a seat for Śiva-mantra.

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

By prescribing nyāsa, it implies Śiva-tattva as immanent and installable through mantra-śakti: the Pati (Śiva) is invoked to pervade the sādhaka’s limbs, loosening pāśa (bondage) that binds the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Mantra-nyāsa—specifically kara-nyāsa followed by deha-nyāsa—an inner ritual aligned with Pāśupata-oriented discipline where the body is treated as a sacred field for the installation of Śiva’s mantras prior to japa and Linga-archana.