Nitya and Naimittika Rites Continued

Upamanyu said

Nyasa is said to be of three kinds: Sthiti, Utpatti and Laya. Sthiti nyasa is for householders, Utpatti for brahmacharis, and Laya for mendicants and those who have taken to the forest. Laya is also for women without husbands, while those with family members should do Sthiti. Utpatti nyasa also marks maidens. The procedure from thumb to little finger is Sthiti nyasa; from the right thumb to the little finger of the right hand is Utpatti nyasa; the reverse order is called Samhriti. In order, with bindu and starting from "Na," the letters are fixed on the fingers. Shiva's nyasa is done on the palms and ring fingers. Then, with the astra mantra, nyasa of the weapons is done in the ten directions. The five kalas, Nivritti and the others, in the form of the five elements together with the presiding deities of the elements and their signs, are placed in the heart, throat, palate, between the eyebrows and Brahmarandhra. One conceives them as seeds, in the seeds of the joints. To purify these, one does japa of the panchakshara. Controlling the prana breath and using the astra mantra and astra mudras, following the qualities and numbers, he cuts the knots of the elements. His prana breath is urged up the sushumna nadi, emerges through Brahmarandhra and is united with Shiva's energy. Then the body is dried by wind and burned by the fire of destruction. The wind gathers the kalas upward and dissolves them. He abandons the burned body and touches the kalas and the ocean. The body is flooded with amrita and stays in its natural place. Or he can dissolve and burn without using the kalas, flood with amrita, and have it reduced to ashes. The body is then full of Vidya only and takes the form of a lamp flame. The self, which came from Shiva, is united with Brahmarandhra. He meditates on the self having entered the body, in the lotus of the heart. The body, full of Vidya, is again sprinkled with a shower of amrita. Purifying his hands, he does kara-nyasa. Then he performs Mahamudra and deha-nyasa. By the path Shiva indicated, he does anga-nyasa, then places the letters in the feet, joints and other parts. Nyasa is in six limbs and has six parts, so starting from the south-east and going in order he binds the directions. Or he can do nyasa of only five limbs, starting with the head, and nyasa of six limbs can also be done without purifying the elements. In short, this is how the body and self are purified. Full of feeling for Shiva, he then worships Parameshvara.

The detailed rite of nyasa should be done only by those who have time and whose minds are not confused. The first is Matrika nyasa, the second Brahma nyasa, the third Pranava nyasa, then Hamsa nyasa, and the fifth is Indriya nyasa, which uses the panchakshara. So the rites of worship can be one or many. In Matrika nyasa the letters are placed progressively from the head downward: the forehead, the eyes, ears, cheeks, nostrils, lips, rows of teeth, tongue and palate; then the groups of letters in the five joints of the right hand and of the left hand, in the two legs and thighs, the two sides, the back, the navel, the heart, the seven dhatus, the cavity of the heart and between the eyebrows. In this way the fifty Rudras, in the form of the letters, are placed. Then the five brahmanas are placed on the limbs, starting from the face. Kara-nyasa may or may not be done. The brahmanas are pictured in the head, face, heart, generative organ and feet. After this, in order, Ishana's five kalas are fixed in the five directions, from above to the west. Purusha's four kalas are placed in the four directions, starting with the east. Aghora's eight kalas are fixed in the heart, throat, two shoulders, navel, stomach, back and chest. Vamadeva's thirteen kalas are pictured in the anus, penis, thighs, knees, calves, buttocks, waist and sides. Those skilled in the kalas progressively place the thirty-eight kalas in the hands, feet, nose, head and so on. Then, uttering Pranava, he does Pranava nyasa in the two arms, elbows, wrists, sides, stomach, calves, feet and back. Next, as Shiva's texts teach, he does Hamsa nyasa, dividing the seed of Hamsa among the eyes, nostrils, arms, forehead, nose, armpits, shoulders, sides, hips, feet and heels. After Hamsa nyasa he does nyasa in five limbs with the panchakshara. Following the path described, the status of Shiva is gained. One who has not attained the status of Shiva should not use Shiva's mantra, worship Shiva, meditate on Shiva or reach Shiva. So one must assume Shiva's body and give up the thoughts of a Pashu. Shiva's karma must be done while thinking, "I am Shiva."

Some follow the karma sacrifice, others the austerity sacrifice, others the sacrifices of japa, meditation and knowledge. These are the five kinds of sacrifice. Those engaged in the austerity sacrifice are better than those in the karma sacrifice, those in the meditation sacrifice are better than those in the japa sacrifice, and so on, each better than the last. The knowledge sacrifice is better than all. The karma sacrifice is of two kinds, with desire and without desire. A person with desires, even after enjoying them, is addicted to desire and is born again. One who acts without desire enjoys himself in Rudra's world; after enjoyment he is dislodged and born as one who does the austerity sacrifice, doubtless. The ascetic also enjoys pleasures; having enjoyed, he is dislodged and born as a human on earth devoted to japa and meditation. The special merit of one devoted to japa or meditation is that through them he gains knowledge and sayujya with Shiva in a short time. An embodied being who does the karma sacrifice without desire can also be freed by Shiva's command, but one with desire remains bound. So of the five, one should be devoted to the meditation sacrifice and the knowledge sacrifice. One who has meditation and knowledge crosses the great ocean of worldly existence. The meditation sacrifice means being free of faults like violence and purifying one's mind as practice. As for the fruits of enjoyment and liberation, it is the best. In a king's palace many people are seen outside doing various tasks, and they do not get a great share of the fruit. The same happens with the body of a person following the meditation sacrifice. He can see Ishvara's subtle form, while those engaged in gross acts see only the clay, wood and other things. Those devoted to the meditation sacrifice do not accept a divinity made of stone or clay. Shiva is inside the self. One who does not realize and reach this Shiva within, and ignores him to worship something outside, is like a man who gives up the fruit in his hand and licks his elbow. Meditation is born of knowledge, and knowledge again of meditation; liberation comes from both, so one should be devoted to meditation. One should worship Deva and Devi in the dvadashanta, the head, forehead, between the eyebrows, tip of the nose, face, throat, heart, navel or any eternal spot. With the mind soaked in devotion they can also be worshipped outside, constantly in a lingam one has made as one's wealth allows, or devoutly in the fire or on the ground. Parameshvara can be worshipped both inside and outside, and one who does the inner worship may or may not do the outer.