Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 87
Adhivāsana-vidhi
Procedure for Preliminary Consecration in Vāstu–Pratiṣṭhā / Īśāna-kalpa
मुमुक्षोर्वा निवृत्ताद्याः अजाताद्यास्तदीश्वराः त्रितत्त्वं वाथ सर्वत्र न्यसेद्व्याप्त्यात्मकारणं
mumukṣorvā nivṛttādyāḥ ajātādyāstadīśvarāḥ tritattvaṃ vātha sarvatra nyasedvyāptyātmakāraṇaṃ
สำหรับผู้ใฝ่โมกษะ พึงทำนยาสะแก่ศักติที่เริ่มด้วย นิวฤตติ และศักติที่เริ่มด้วย อชาตา พร้อมเจ้าแห่งศักติเหล่านั้น; หรืออีกนัยหนึ่ง พึงประดิษฐานไตรตัตตวะอันเป็นอาตมันผู้แผ่ซ่านทั่วและเป็นเหตุปฐม
Lord Agni (in instruction to sage Vasiṣṭha, typical Agni Purāṇa dialogue frame)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Philosophy","practical_application":"Perform tattva-nyāsa for mokṣa: install Nivṛtti-ādi śaktis and Ajātā-ādi (mantra/kalā series) with their īśvaras, or meditate on tri-tattva as the all-pervading causal Self.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Mokṣa-sādhana: Nivṛtti/Ajātā-ādi nyāsa and Tri-tattva vyāpti","lookup_keywords":["mumukṣu","nyāsa","Nivṛtti","Ajātā","tritattva"],"quick_summary":"For liberation-oriented practice, one installs higher śaktis and their lords through nyāsa, or contemplates the triad of principles as the pervasive causal Self."}
Concept: Vyāpti-ātman as kāraṇa: the Self pervades all and is the causal basis; nyāsa becomes a method of identity-recognition (pratyabhijñā-like orientation).
Application: Shift from external ritual to internalized sādhanā: systematic placement/meditation dissolves tattva-identification and supports mokṣa-oriented absorption.
Khanda Section: Moksha–Yoga–Tantric Metaphysics (Tattva-nyasa and Liberation Practice)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A seated yogin performing kara-nyāsa and aṅga-nyāsa; subtle luminous syllables/śaktis labeled Nivṛtti etc. placed across the body; the background shows a faint triadic diagram representing tri-tattva pervading space.","kerala_mural_prompt":"Kerala mural, meditating sādhaka in padmāsana, glowing mantra-syllables on limbs, subtle concentric mandala, restrained palette, serene śānta mood","tanjore_prompt":"Tanjore, central yogin with gold aura, embossed mantra-bīja marks on body, tri-tattva symbol behind like a radiant yantra, rich ornamented frame","mysore_prompt":"Mysore style, instructional nyāsa depiction with clear placement points, soft gradients, labeled śaktis (Nivṛtti etc.) in Devanagari-like script, calm composition","mughal_miniature_prompt":"Mughal miniature, ascetic seated on a carpet in a pavilion, delicate translucent overlays showing body points and script, subtle cosmic wash indicating pervasion"}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Darbari Kanada","pace":"slow","voice_tone":"contemplative"}
Sandhi Resolution Notes: मुमुक्षोर्वा = मुमुक्षोः + वा; अजाताद्यास्तदीश्वराः = अजाता-आद्याः + तद्-ईश्वराः; वाथ = वा + अथ; न्यसेद्व्याप्त्यात्मकारणं = न्यसेत् + व्याप्ति-आत्म-कारणम्.
Related Themes: Agni Purana 96 (tattva-nyāsa and mokṣa-yoga segment)
FAQs
It teaches tattva-nyāsa: ritually installing (mentally assigning) specific principles/powers (Nivṛtti-ādi, Ajātā-ādi) along with their presiding deities, or alternatively installing the tri-tattva everywhere as the all-pervading causal Self.
Beyond narrative and dharma, it preserves a compact manual-style instruction from tantric/yogic praxis—linking metaphysical categories (tattvas, īśvaras) with applied ritual technology (nyāsa), showing the text’s coverage of soteriology and esoteric liturgy.
By performing nyāsa with these tattvas and their lords—or by recognizing the triad as the pervasive causal Self—the practitioner purifies identification with limited embodiment and stabilizes non-dual, liberation-oriented awareness.