The Exposition of the Krishna Mantra (Kṛṣṇa-mantra-prakāśa): Nyāsa, Dhyāna, Worship, Yantra, and Prayoga
पूर्वाद्याशासु दामाद्या ङेंनमोन्तध्रुवादिकाः । अग्निनैर्ऋतिवाय्वीशकोणेषु हृदयादिकान् ॥ ६० ॥
pūrvādyāśāsu dāmādyā ṅeṃnamontadhruvādikāḥ | agninairṛtivāyvīśakoṇeṣu hṛdayādikān || 60 ||
في الجهات ابتداءً من الشرق، تُوضَع (المانترا) التي تبدأ بـ«داما» ومجموعة ما يبدأ بـ«ṅeṃ، namaḥ، anta، dhruva» وما يتبع ذلك؛ وفي الزوايا—أغني (الجنوب الشرقي)، نايرِرتي (الجنوب الغربي)، فايُو (الشمال الغربي)، وإيشا (الشمال الشرقي)—تُوضَع «أنغا-نياسا» ابتداءً بـ«هْرِدَيَ» (القلب) وما سواه.
Narada (teaching in a technical/ritual context, within the Narada–Sanatkumara dialogue frame)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: bhakti
It teaches disciplined mantra-application: aligning mantra and body-limb nyāsa with the cosmic directions and their presiding powers, so the practitioner’s worship becomes orderly, protected, and ritually complete.
While technical, it supports bhakti by prescribing correct ritual structure—directional placement and anga-nyāsa—so devotion is expressed through precise, reverent worship rather than mere emotion.
Ritual science and mantra-prayoga: the use of dik (directions), koṇa-devatā (corner deities), and anga-nyāsa terms like hṛdaya (heart) as part of formal worship procedure.