Shloka 16
Pañcatattva-Pūjā: The Fivefold Vyuha of Hari, Mantras, Nyāsa, Maṇḍala, and Stotra
चिन्तयेच्च ततो न्यासं कय्यान्द्वै कारयोर्द्वयोः / व्यापकं मूलमन्त्रेण चाङ्गन्यासं ततः परम्
cintayecca tato nyāsaṃ kayyāndvai kārayordvayoḥ / vyāpakaṃ mūlamantreṇa cāṅganyāsaṃ tataḥ param
ततः करद्वयेन न्यासं चिन्तयेत्कारयेदपि। मूलमन्त्रेण व्यापकं न्यासं कृत्वा ततः परम् अङ्गन्यासं समाचरेत्॥
Lord Vishnu (in instruction to Garuda/Vainateya)
Concept: Ritual internalization: through nyāsa (kara, vyāpaka, aṅga), the mantra is installed, making the body a fit vessel for dhyāna and worship.
Vedantic Theme: Upāsanā as a means to citta-śuddhi and ekāgratā; the body-mind complex is disciplined as an instrument for realization.
Application: Before japa/pujā, perform kara-nyāsa and aṅga-nyāsa with the root mantra; maintain mindful touch and correct placement to stabilize attention and reduce mental scattering.
Primary Rasa: shanta
Secondary Rasa: vira
Type: ritual-embodiment field
Related Themes: Garuda Purana 1.32.13-15 (dhyāna and vyūha context preceding nyāsa)
FAQs
This verse presents nyāsa as a required preparatory act in mantra-practice: the mantra is ritually ‘installed’ so the body becomes a fit vessel for worship and protection.
Vyāpaka-nyāsa is the spreading of the root mantra’s presence throughout the whole body, while aṅga-nyāsa is the more specific placement on designated limbs/body-points in sequence.
Before japa or pūjā, practitioners can adopt a brief, disciplined sequence—mental recollection (cintana) followed by structured nyāsa—to increase focus, reverence, and consistency in sādhanā.