The Exposition of the Maheśa Mantra
Mahēśa-mantra-prakāśana
षड्भिर्वर्णैः षडंगानि हुंफडंतैः सजातिभिः । मध्याह्नार्कप्रभं भीमं त्र्यक्षं पन्नगभूषणम् ॥ १८६ ॥
ṣaḍbhirvarṇaiḥ ṣaḍaṃgāni huṃphaḍaṃtaiḥ sajātibhiḥ | madhyāhnārkaprabhaṃ bhīmaṃ tryakṣaṃ pannagabhūṣaṇam || 186 ||
Dengan enam suku kata, hendaklah diletakkan (nyāsa) enam anggota—berserta bunyi benih yang bermula dengan “huṃ” dan “phaṭ” serta suku kata pasangannya—lalu bermeditasilah pada Yang Dahsyat, bercahaya seperti matahari tengah hari, bermata tiga, dan berhias ular.
Sanatkumara (in instruction to Narada, within the Narada–Sanatkumara dialogue)
Vrata: none
Primary Rasa: bhayanaka
Secondary Rasa: adbhuta
It teaches a disciplined ritual method—ṣaḍaṅga-nyāsa joined with potent bīja-sounds—so the practitioner internalizes divine power and steadies the mind through a precise visualization of a fierce, protective deity-form.
Bhakti here appears as reverent, focused upāsanā: devotion expressed through mantra, bodily sanctification (nyāsa), and contemplative meditation on the deity’s form, cultivating surrender and protection through remembrance.
It highlights technical mantra-prayoga—especially ṣaḍaṅga-nyāsa (ritual placement on the body) and the use of bīja mantras like huṃ and phaṭ, a common feature of applied ritual science within Purāṇic and Āgamic practice.