Narada Purana — Purva Bhaga, Shloka 25
The Exposition of the Krishna Mantra (Kṛṣṇa-mantra-prakāśa): Nyāsa, Dhyāna, Worship, Yantra, and Prayoga
मूर्तिपंजरनामानं पूर्वोक्तं विन्यसेद्बुधः । सर्वांगे व्यापकं कृत्वा किरीटमनुना सुधीः ॥ २५ ॥
mūrtipaṃjaranāmānaṃ pūrvoktaṃ vinyasedbudhaḥ | sarvāṃge vyāpakaṃ kṛtvā kirīṭamanunā sudhīḥ || 25 ||
The wise practitioner should perform the previously taught nyāsa of the set of names called “Mūrti-pañjara.” Having made it pervade all the limbs of the body, the discerning one should then seal it with the “Kirīṭa” mantra.
Sanatkumara (in instruction to Narada, within a technical-ritual teaching context)
Vrata: none
Primary Rasa: bhakti
Secondary Rasa: shanta
FAQs
It teaches how mantra is internalized through nyāsa so the practitioner’s entire body becomes a sanctified, protected field—an embodied “armor” of divine presence rather than a merely external rite.
By directing the devotee to make the mantra pervade all limbs, it frames devotion as total surrender and constant remembrance—placing the deity’s protection and sovereignty over one’s whole being.
It highlights ritual application (prayoga) of mantra through nyāsa—precise placement/assignment and the concept of vyāpakatā (pervasion) used in technical liturgy and mantra-śāstra style procedures.