Shiva Purana — Vayaviya Samhita, Shloka 3
न्यासत्रैविध्य-भूतशुद्धि-प्रक्रिया
Threefold Nyāsa and the Procedure of Elemental Purification
कन्यायाः पुनरुत्पत्तिं वक्ष्ये न्यासस्य लक्षणम् । अंगुष्ठादिकनिष्ठांतं स्थितिन्यास उदाहृतः । दक्षिणांगुष्ठमारभ्य वामांगुष्ठान्तमेव च । उत्पत्तिन्यास आख्यातो विपरीतस्तु संहृतिः
kanyāyāḥ punarutpattiṃ vakṣye nyāsasya lakṣaṇam | aṃguṣṭhādikaniṣṭhāṃtaṃ sthitinyāsa udāhṛtaḥ | dakṣiṇāṃguṣṭhamārabhya vāmāṃguṣṭhāntameva ca | utpattinyāsa ākhyāto viparītastu saṃhṛtiḥ
บัดนี้เราจักกล่าวลักษณะของนยาสะเพื่อการปรากฏขึ้นใหม่ของกัญญา (ศักติ) การวางจากนิ้วหัวแม่มือไปจนถึงนิ้วก้อยเรียกว่า สถิติ-นยาสะ; เริ่มจากนิ้วหัวแม่มือขวาไปสิ้นที่นิ้วหัวแม่มือซ้ายเรียกว่า อุตปัตติ-นยาสะ; ส่วนลำดับย้อนกลับเรียกว่า สํหฤติ-นยาสะ
Suta Goswami
Tattva Level: pasha
Shakti Form: Pārvatī
Role: creative
FAQs
It teaches that nyāsa is not mere hand-gesture ritualism but an inner alignment with the cosmic functions—origination, maintenance, and dissolution—so the sādhaka experiences Śiva-Śakti as present in the body-temple and moves toward purification and liberation.
Nyāsa prepares the worshipper to approach Saguna Śiva (including Liṅga-pūjā) by installing mantra-śakti in the limbs; the body becomes fit for offering, and the Liṅga is worshipped as the stable center while creation–maintenance–dissolution are contemplated as Śiva’s powers.
It points to kara-nyāsa (hand-nyāsa): placing mantra-energy in a defined sequence—thumb to little finger for sthiti, right thumb to left thumb for utpatti, and the reverse for saṃhṛti—performed with focused awareness before japa or pūjā.