The Classification and Explanation of Yakṣiṇī Mantras
Kālī and Tārā Vidyās
अङ्गन्यासं ततः कुर्यात्पीठाख्यं सर्वसिद्धिदम् । आधारे कामरूपाख्यं बीजं ह्रस्वार्णपूर्वकम् ॥ ६० ॥
aṅganyāsaṃ tataḥ kuryātpīṭhākhyaṃ sarvasiddhidam | ādhāre kāmarūpākhyaṃ bījaṃ hrasvārṇapūrvakam || 60 ||
Ensuite, qu’on accomplisse l’aṅga-nyāsa appelé « Pīṭha », dispensateur de toutes les siddhis. Au fondement (ādhāra), qu’on place la bīja nommée « Kāmarūpa », précédée d’une voyelle brève.
Narada
Vrata: none
Primary Rasa: shanta
Secondary Rasa: adbhuta
It teaches a precise ritual sequence: after preliminary steps, the practitioner sanctifies the body through aṅganyāsa (mantra-placement), identifying a specific nyāsa-form (“Pīṭha”) as a means for accomplishing ritual and spiritual attainments (siddhi).
Although technical, the verse supports bhakti-upāsanā by showing how the body is made a fit vessel for worship through nyāsa—channeling devotion into disciplined mantra practice rather than mere sentiment.
It highlights applied ritual methodology—mantra-application and phonetic precision (the instruction about a ‘short vowel’), aligning with Vedāṅga concerns such as Śikṣā (pronunciation) and kalpa-style procedural practice.