Shiva Purana (Books 1 & 7)

अथ यस्यास्त्यवसरो नास्ति वा मतिविभ्रमः स विस्तीर्णेन कल्पेन न्यासकर्म समाचरेत्

But if one has time or not, or if the mind is disturbed, one should perform the rite of assignment in detail according to the prescribed method.

तत्राद्यो मातृकान्यासो ब्रह्मन्यासस्ततः परः तृतीयः प्रणवन्यासो हंसन्यासस्तदुत्तरः

There, the first is the assignment of the letters, the next is the assignment of Brahman, the third is the assignment of Praṇava, and after that, the assignment of Haṃsa.

पञ्चमः कथ्यते सद्भिर्न्यासः पञ्चाक्षरात्मकः एतेष्वेकमनेकं वा कुर्यात्पूजादि कर्मसु

The fifth, as declared by the wise, is the assignment consisting of the five-syllabled mantra; among these, one may perform one or many in acts of worship and the like.

अकारं मूर्ध्नि विन्यस्य आकारं च ललाटके इं ईं च नेत्रयोस्तद्वत् उं ऊं श्रवणयोस्तथा

One should assign 'a' on the head, 'ā' on the forehead, 'i' and 'ī' on the two eyes in the same way, 'u' and 'ū' on the two ears likewise.

ऋं ःं कपोलयोश्चैव ऌं ॡं नासापुटद्वये एमेमोष्ठद्वयोरोमौं दंतपंक्तिद्वयोः क्रमात्

'ṛ' and 'ṝ' on the two cheeks, 'ḷ' and 'ḹ' on the two nostrils, 'e' and 'ai' on the two lips, 'o' and 'au' on the two rows of teeth, in order.

अं जिह्वायामथो तालुन्यः प्रयोज्यो यथाक्रमम् कवर्गं दक्षिणे हस्ते न्यसेत्पञ्चसु संधिषु

'aṃ' on the tongue, and then on the palate as appropriate; the group beginning with 'ka' should be placed at the five joints of the right hand.

चवर्गं च तथा वामहस्तसंधिषु विन्यसेत् टवर्गं च तवर्गं च पादयोरुभयोरपि

In the same way, the group beginning with 'ca' should be assigned at the joints of the left hand, and the groups beginning with 'ṭa' and 'ta' at the joints of both feet.

पफौ तु पार्श्वयोः पृष्ठे नाभौ चापि बभौ ततः न्यसेन्मकारं हृदये त्वगादिषु यथाक्रमम्

'pa' and 'pha' on the sides and back, 'ba' and 'bha' on the navel, then 'ma' on the heart and so on, in order, on the skin and other places.

यकरादिसकारांतान्न्यसेत्सप्तसु धातुषु हंकारं हृदयस्यांतः क्षकारं भ्रूयुगांतरे

The letters from 'ya' to 'sa' should be assigned to the seven bodily substances; 'haṃ' within the heart, and 'kṣa' between the eyebrows.

एवं वर्णान्प्रविन्यस्य पञ्चाशद्रुद्रवर्त्मना अंगवक्त्रकलाभेदात्पञ्च ब्रह्माणि विन्यसेत्

Thus, having assigned the letters according to the path of the fifty Rudras, one should assign the five Brahmans, according to the divisions of limbs, mouth, and parts.

करन्यासाद्यमपि तैः कृत्वा वाथ न वा क्रमात् शिरोवदनहृद्गुह्यपादेष्वेतानि कल्पयेत्

Having performed, in order, the assignment of the hands and so on with these, or not, one should establish them on the head, mouth, heart, secret parts, and feet.

ततश्चोर्ध्वादिवक्त्राणि पश्चिमांतानि कल्पयेत् ईशानस्य कलाः पञ्च पञ्चस्वेतेषु च क्रमात्

Then, above, one should arrange the faces facing upward and westward; the five energies of Īśāna are to be placed, one by one, in the five white regions.

ततश्चतुर्षु वक्त्रेषु पुरुषस्य कला अपि चतस्रः प्रणिधातव्याः पूर्वादिक्रमयोगतः

Next, in the four faces, the four energies of Puruṣa should be established, following the order of the cardinal directions starting from the east.

हृत्कंठांसेषु नाभौ च कुक्षौ पृष्ठे च वक्षसि अघोरस्य कलाश्चाष्टौ पादयोरपि हस्तयोः

In the heart, throat, shoulders, navel, belly, back, and chest, the eight energies of Aghora are to be placed, as well as in the feet and hands.

पश्चात्त्रयोःदशकलाः पायुमेढ्रोरुजानुषु जंघास्फिक्कटिपार्श्वेषु वामदेवस्य भावयेत्

Afterwards, in the two sides, ten energies are to be contemplated—in the anus, genitals, knees, shanks, hips, waist, and flanks—belonging to Vāmadeva.

घ्राणे शिरसि बाह्वोश्च कल्पयेत्कल्पवित्तमः अष्टत्रिंशत्कलान्यासमेवं कृत्वानुपूर्वशः

The knower of the proper arrangement should assign energies at the nose, head, and arms; thus, having performed the placement of thirty-eight energies in sequence.

पश्चात्प्रणवविद्धीमान्प्रणवन्यासमाचरेत् बाहुद्वये कूर्परयोस्तथा च मणिबन्धयोः

Afterwards, one who knows the method of praṇava should perform the praṇava placement on both arms, the elbows, and the wrists.

पार्श्वोदरोरुजंघेषु पादयोः पृष्ठतस्तथा इत्थं प्रणवविन्यासं कृत्वा न्यासविचक्षणः

On the sides, belly, thighs, shanks, and the backs of the feet as well, thus, having performed the praṇava arrangement, the expert in placement proceeds.

हंसन्यासं प्रकुर्वीत शिवशास्त्रे यथोदितम् बीजं विभज्य हंसस्य नेत्रयोर्घ्राणयोरपि

One should perform the haṃsa placement as prescribed in the scripture of Śiva, dividing the seed-syllable of haṃsa at the two eyes and also at the nostrils.

विभज्य बाहुनेत्रास्यललाटे घ्राणयोरपि कक्षयोः स्कन्धयोश्चैव पार्श्वयोस्तनयोस्तथा

Dividing it at the arms, eyes, mouth, forehead, nostrils, armpits, shoulders, sides, and breasts as well.

कठ्योः पाण्योर्गुल्फयोश्च यद्वा पञ्चांगवर्त्मना हंसन्यासमिमं कृत्वा न्यसेत्पञ्चाक्षरीं ततः

At the hips, hands, and ankles, or by the method of the five limbs, having performed this haṃsa placement, one should then place the five-syllable mantra.

यथा पूर्वोक्तमार्गेण शिवत्वं येन जायते नाशिवः शिवमभ्यस्येन्नाशिवः शिवमर्चयेत्

By the method previously described, by which Śivatva is attained, one who is not Śiva should not practice or worship Śiva.

नाशिवस्तु शिवं ध्यायेन्नाशिवम्प्राप्नुयाच्छिवम् तस्माच्छैवीं तनुं कृत्वा त्यक्त्वा च पशुभावनाम्

One who is not Śiva should not meditate on Śiva, nor will he attain Śiva; therefore, having assumed a Śaiva body and abandoned the attitude of a bound soul—

शिवो ऽहमिति संचिन्त्य शैवं कर्म समाचरेत् कर्मयज्ञस्तपोयज्ञो जपयज्ञस्तदुत्तरः ध्यानयज्ञो ज्ञानयज्ञः पञ्च यज्ञाः प्रकीर्तिताः

Contemplating 'I am Śiva,' one should perform Śaiva acts; the sacrifice of action, the sacrifice of austerity, the sacrifice of recitation, then the sacrifice of meditation, and the sacrifice of knowledge—these five sacrifices are declared.

कर्मयज्ञरताः केचित्तपोयज्ञरताः परे जपयज्ञरताश्चान्ये ध्यानयज्ञरतास्तथा

Some are devoted to the sacrifice of action, others to the sacrifice of austerity, others to the sacrifice of recitation, and likewise others to the sacrifice of meditation.

ज्ञानयज्ञरताश्चान्ये विशिष्टाश्चोत्तरोत्तरम् क्रमयज्ञो द्विधा प्रोक्तः कामाकामविभेदतः

Others are devoted to the sacrifice of knowledge, each successively more distinguished; the sacrifice of sequence is said to be twofold, according to the distinction of desire and non-desire.

कामान्कामी ततो भुक्त्वा कामासक्तः पुनर्भवेत् अकामे रुद्रभवने भोगान्भुक्त्वा ततश्च्युतः

The one who desires, having enjoyed desires, becomes attached to desires again; but the one without desire, having enjoyed pleasures in the abode of Rudra, then departs from there.

तपोयज्ञरतो भूत्वा जायते नात्र संशयः तपस्वी च पुनस्तस्मिन्भोगान् भुक्त्वा ततश्च्युतः

Becoming devoted to the sacrifice of austerity, one is born—of this there is no doubt; and the ascetic, having again enjoyed pleasures there, then departs from there.

जपध्यानरतो भूत्वा जायते भुवि मानवः जपध्यानरतो मर्त्यस्तद्वैशिष्ट्यवशादिह

Becoming devoted to the sacrifice of recitation and meditation, one is born as a human on earth; the mortal devoted to recitation and meditation, due to that distinction, here—