The Classification and Explanation of Yakṣiṇī Mantras
Kālī and Tārā Vidyās
षोढा न्यासं ततः कुर्यात्तारायाः सर्वसिद्धिम् । श्रीकण्ठादीन्न्यसेद्रुद्रान्मातृकावर्णपूर्वकान् ॥ ३९ ॥
ṣoḍhā nyāsaṃ tataḥ kuryāttārāyāḥ sarvasiddhim | śrīkaṇṭhādīnnyasedrudrānmātṛkāvarṇapūrvakān || 39 ||
ثم ينبغي أن يُؤدَّى لتارا طقس النْياسا ذي الستة عشر وجهًا، وهو واهبُ جميع السِّدهي (الإنجازات). ويُوضَع (تُستحضَر) الرودرات ابتداءً من «شريكانثا»، على أن تسبقها حروف الماتريكا (مصفوفة الأبجدية).
Sanatkumara (in instruction to Narada)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: adbhuta
It teaches that siddhi in mantra-practice is grounded in disciplined ritual embodiment: through ṣoḍhā-nyāsa the deity (Tārā) and divine powers are installed in the practitioner’s own psycho-physical field, making the sādhana effective.
Here devotion is expressed as precise upāsanā—reverent, rule-based worship—where the devotee internalizes the deity through nyāsa, treating the body and speech as instruments of sacred service.
It highlights a technical mantra-ritual method: mātṛkā-varṇa (alphabet/syllable) based nyāsa, showing applied knowledge of sacred phonetics (śikṣā) and mantra-structure used in formal ritual procedure.