Mahāviṣṇu-Mantras: Aṣṭākṣarī, Sudarśana-Astra, Nyāsa Systems, Āvaraṇa-Pūjā, and Prayogas
धातुप्राणेषु हृदये विन्यसेत्तदनंतरम् । शिरोनेत्रा स्यहृत्कुक्षिसोरुजंघापदद्वये ॥ १२ ॥
dhātuprāṇeṣu hṛdaye vinyasettadanaṃtaram | śironetrā syahṛtkukṣisorujaṃghāpadadvaye || 12 ||
ثمّ بعد ذلك يُجري السالكُ النْياسا (nyāsa)، فيضعُ المانترا على عناصر الجسد وعلى أنفاس الحياة (برانا) مُتمركزًا في القلب؛ ثم يضعها على الرأس والعينين والفم/الوجه والقلب والبطن والفخذين والساقين وعلى القدمين كليهما.
Sanatkumara (teaching Narada the technical procedure of ritual nyāsa)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: bhakti
It teaches nyāsa as a way to sacralize the practitioner’s body—aligning dhātu (body-structure) and prāṇa (life-force) with mantra, with the heart as the primary seat of inner worship.
By mapping mantra onto the body, the devotee treats the body as a temple for worship, making devotion embodied and continuous rather than merely verbal or external.
It reflects applied ritual science (prayoga) used in mantra-vidhi—technical sequencing and bodily loci for nyāsa, a standard component of disciplined japa and pūjā procedures.