Śeṣoditya-Sūrya-nyāsa, Soma-sādhana, Graha-pūjā, and Bhauma-vrata-vidhi
आद्यं बीजं नमः शक्तिर्विनियोगोऽखिलाप्तये । षड्दीर्घेण स्वबीजेन षडंगानि समाचरेत् ॥ ५४ ॥
ādyaṃ bījaṃ namaḥ śaktirviniyogo'khilāptaye | ṣaḍdīrgheṇa svabījena ṣaḍaṃgāni samācaret || 54 ||
ആദ്യ ബീജം ‘നമഃ’പൂർവം; അതുതന്നെ ശക്തി, അതിന്റെ വിനിയോഗം സർവലക്ഷ്യപ്രാപ്തിക്കായി. സ്വബീജം ആറു ദീർഘസ്വരങ്ങളോടെ ചേർത്ത് ഷഡംഗ-ന്യാസം ആചരിക്കണം.
Sanatkumara (in instruction to Narada within the Vedanga/ritual-technical discourse)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: vira
It frames mantra-practice as a disciplined procedure: the bīja is empowered through “namaḥ,” its purpose is declared via viniyoga, and the practitioner stabilizes the mantra in the body through ṣaḍaṅga-nyāsa for comprehensive attainment (akhilāpti).
By emphasizing “namaḥ” (humble surrender) as integral to the bīja, it aligns mantra-technology with devotional posture—power is not merely technical but invoked through reverence and dedication of the act to the intended spiritual aim.
It highlights applied ritual method: viniyoga (formal statement of mantra’s purpose) and ṣaḍaṅga-nyāsa (placing mantra-power into six bodily loci), a technical discipline closely tied to śikṣā (phonetics/recitation) and kalpa (ritual procedure).