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Nyasa Tantric Rite In Hinduism

Nyasa is a tantric rite in Hinduism it is meant to develop a feeling of oneness with the deity being worshipped. It is a typical tantric rite and is done after purifying the body by bhuta shuddhi.

The performer assumes a steady sitting posture and places his palm and finger tips of the right hand on various parts of the body and recites particular mantras by which the body is said to be infused with the energy, purity and superior power of the deity.

The feeling of oneness with the deity is called davata bhava.

It is an experience of the different body parts being occupied by the deity and its continued presence there.

In Agam Rahasya (X.2) it is mentioned: “By nyasa the body becomes an abode of the deity, which helps to attain fulfillment of worship.

Many different techniques of nyasa are mentioned in Kularnava Tantra (IV 9 – 52). In jiva-nyasa, the deity fills the very life force of the student, together with different body parts.

In matrika nyasa, the fifty two varnas (syllables) of the Sanskrit language are infused into the body parts or in the lotuses inside the spine.

The six lotuses have in all fifty-two petals, and one syllable occupies each petal.
Vidya nyasa is concerned with the arousal of the dormant kundalini power, situated in the lotus at the perineum.

Rishi nyasa consists of adoration of the sage who were the authors of mantra such as sage Vishwamitra.

Sadanga Nyasa means infusion of six parts such as head, lock of shikha (hair), eyes, heart, arms and back of the palm.

The other varieties are sodha nyasa, bhuvana nyasa and prapanca nyasa. Three main varieties mentioned in Phetkarini Tantra (III – 30 – 32) are: kara nyasa, deha nyasa and anga nyasa.

The other varieties mentioned in Phetkarini Tantra (III 30 – 32) are kara nayasa, dehanyasa, and anga nyasa. Two other varieties mentioned in Sesasamuccaya (III.67) are dora nyasa and lipi nyasa.

Bibliography
The Tantras (1972) by Chintaharan Chakravarti - Punthi Pustak Kolkata
Encyclopedia of Hinduism Volume VII page 516 - IHRF




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