Devapūjā-krama: Ārghya-saṃskāra, Maṇḍala–Nyāsa, Mudrā-pradarśana, Āvaraṇa-arcana, Homa, Japa, and Kṣamāpaṇa
तारः कार्म्ममहांस्ते तु ततो जलचराय च । वर्म फट् हृदयं पांचजन्याय हृदयं मनेः ॥ १३ ॥
tāraḥ kārmmamahāṃste tu tato jalacarāya ca | varma phaṭ hṛdayaṃ pāṃcajanyāya hṛdayaṃ maneḥ || 13 ||
Kemudian hendaklah digunakan bīja “tāra” bagi Kūrma yang agung (jelmaan Kura-kura), dan sesudah itu bagi Jalacara (yang bersemayam di air). Seterusnya gunakan rumusan pelindung “varma” dan suku kata senjata “phaṭ”; serta lakukan hṛdaya-nyāsa untuk Pāñcajanya (sangkakala ilahi) dan hṛdaya-nyāsa untuk Penguasa minda (Maṇi/Manas-pati).
Sanatkumāra (in dialogue with Nārada, teaching technical mantra-vidhi/nyāsa)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: adbhuta
It encodes a ritual sequence of bīja and protective syllables used in nyāsa, linking the practitioner’s body-mind to Viṣṇu’s cosmic supports (like Kūrma) and divine implements (Pāñcajanya) for protection and steadiness in sādhana.
Bhakti here is expressed as disciplined upāsanā: remembering and ritually installing Viṣṇu’s forms and symbols (especially the conch Pāñcajanya) so that devotion becomes embodied as protection, purity, and single-pointedness.
It highlights applied mantra-śāstra/ritual technique—use of bīja-syllables, kavaca (‘varma’), and astrā-bīja (‘phaṭ’) within nyāsa—typical of the technical (Vedāṅga-adjacent) instruction found in Book 1.3.