Mahāviṣṇu-Mantras: Aṣṭākṣarī, Sudarśana-Astra, Nyāsa Systems, Āvaraṇa-Pūjā, and Prayogas
देवता धरणी बीजं तारःशक्तिर्वसुप्रिया । रामवेदाग्निबाणाक्षिनेत्रार्णैरंगरकल्पनम् ॥ १३८ ॥
devatā dharaṇī bījaṃ tāraḥśaktirvasupriyā | rāmavedāgnibāṇākṣinetrārṇairaṃgarakalpanam || 138 ||
ទេវតាគឺធរណី (ព្រះមាតាផែនដី); ព្យាង្គគ្រាប់ (bīja) គឺប៊ីជៈ; សក្តិគឺតារា; ហើយមន្ត្រនេះជាទីពេញចិត្តរបស់វសុទាំងឡាយ។ ការដាក់អង្គ (aṅga-nyāsa) ត្រូវធ្វើដោយព្យាង្គ «រា, មា, វេ, ដា, អ, ហ្គ្និ, បា, ណា, អ, ក្សិ, នេ, ត្រ»។
Sanatkumara (in instruction to Narada)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: bhakti
It encodes the mantra’s ritual anatomy—deity (devatā), seed (bīja), śakti, and limb-assignment (aṅga-nyāsa)—showing that correct invocation aligns body, sound, and deity for effective sādhana.
By prescribing devatā-bhāva (fixing the presiding deity) and disciplined nyāsa, it frames devotion as precise worship where reverent mantra-practice becomes a structured offering to the deity.
Mantra-śikṣā in practice: careful use of phonemes/syllables and their placement in nyāsa—an applied, technical discipline closely tied to Śikṣā (phonetics) and ritual procedure.