The Exposition of Nṛsiṁha Worship-Mantras, Nyāsa, Mudrās, Yantras, Kavaca, and Nṛsiṁha Gāyatrī
दानवेन्द्रा न्तकावह्निणशोणितपदं ततः । संसक्तिविग्रहान्ते तु भूतापस्मारयातुधान् ॥ १७१ ॥
dānavendrā ntakāvahniṇaśoṇitapadaṃ tataḥ | saṃsaktivigrahānte tu bhūtāpasmārayātudhān || 171 ||
Ensuite, on l’entend comme la trace ensanglantée du feu qui met fin au seigneur des Dānavas; et, au terme d’un conflit d’adhérence, cela désigne des êtres tels que les bhūtas, des afflictions semblables à l’apasmāra, et les yātudhānas (esprits malfaisants).
Narada (in dialogue context, reporting/teaching to the Sanatkumara tradition)
Vrata: none
Primary Rasa: bhayanaka
Secondary Rasa: raudra
It functions like a technical gloss: the verse assigns specific referents to dense compounds, linking destructive forces (fire/death imagery) and subtle afflictions (bhūta, apasmāra, yātudhāna), reminding the reader that unseen influences are also addressed within dharmic-ritual knowledge.
Indirectly: by identifying hostile and obstructive forces, it supports the bhakti framework where protection and purification are sought through dharma, mantra, and devotion—clearing impediments that disturb steadiness of mind in worship.
Vedāṅga-style semantic analysis (nirukta/lexical explanation) of compounded words—showing how technical interpretation assigns contextual meanings to terms that can denote both physical phenomena (blood, fire, track) and subtle entities/afflictions.