Shiva Purana — Vayaviya Samhita, Shloka 41
न्यासत्रैविध्य-भूतशुद्धि-प्रक्रिया
Threefold Nyāsa and the Procedure of Elemental Purification
कठ्योः पाण्योर्गुल्फयोश्च यद्वा पञ्चांगवर्त्मना । हंसन्यासमिमं कृत्वा न्यसेत्पञ्चाक्षरीं ततः । यथा पूर्वोक्तमार्गेण शिवत्वं येन जायते । नाशिवः शिवमभ्यस्येन्नाशिवः शिवमर्चयेत्
kaṭhyoḥ pāṇyorgulphayośca yadvā pañcāṃgavartmanā | haṃsanyāsamimaṃ kṛtvā nyasetpañcākṣarīṃ tataḥ | yathā pūrvoktamārgeṇa śivatvaṃ yena jāyate | nāśivaḥ śivamabhyasyennāśivaḥ śivamarcayet
Nos quadris, nas mãos e nos tornozelos—ou então seguindo o caminho quíntuplo—tendo realizado este “Haṃsa-nyāsa”, deve-se em seguida instalar o mantra Pañcākṣarī. Pelo método anteriormente exposto, pelo qual nasce a condição de Śiva, compreenda-se: quem não é (feito) Śiva não deve praticar Śiva, e quem não é (feito) Śiva não deve adorar Śiva.
Suta Goswami (narrating Shiva’s yogic-ritual instruction as preserved in the Vāyavīya Saṃhitā)
Tattva Level: pashu
Shiva Form: Sadāśiva
Mantra: नमः शिवाय
Type: panchakshara
FAQs
It teaches that mantra-japa and worship mature only when the practitioner is ritually and inwardly transformed toward Śiva-nature (śivatva) through prescribed disciplines like nyāsa—moving from bound individuality (paśu) toward alignment with Pati (Śiva).
Nyāsa prepares the body-mind as a fit vessel so that Saguna worship (including Liṅga-arcana) is not merely external; the devotee installs the Pañcākṣarī and approaches the Liṅga with purified identity and focused Śiva-bhāva.
Perform Haṃsa-nyāsa on specified body points (or via a fivefold method), then do Pañcākṣarī-nyāsa—installing “Namaḥ Śivāya”—as the preparatory practice for effective japa and worship.