Narada Purana — Purva Bhaga, Shloka 38
The Exposition of the Krishna Mantra (Kṛṣṇa-mantra-prakāśa): Nyāsa, Dhyāna, Worship, Yantra, and Prayoga
न्यासेन पुटितं दृष्ट्वा सिद्धगंधर्वकिन्नराः । देवा अपि नमंत्येनं किंपुनर्मानवा भुवि ॥ ३८ ॥
nyāsena puṭitaṃ dṛṣṭvā siddhagaṃdharvakinnarāḥ | devā api namaṃtyenaṃ kiṃpunarmānavā bhuvi || 38 ||
ந்யாசத்தால் அபிஷேகிக்கப்பட்டு உறுதிபெற்ற அவனைப் பார்த்து சித்தர்கள், கந்தர்வர்கள், கின்னரர்கள் வணங்குகின்றனர்; தேவர்களும் அவனை நமஸ்கரிக்கின்றனர்—அப்படியிருக்க பூமியிலுள்ள மனிதர்கள் இன்னும் எவ்வளவு அதிகமாக!
Sanatkumara (in instruction to Narada within the Vedanga/ritual-technical context of Book 1.3)
Vrata: none
Primary Rasa: adbhuta
Secondary Rasa: vira
FAQs
It elevates nyāsa as a consecratory discipline that makes a practitioner spiritually “sealed” and radiant with mantra-power, earning reverence even from subtle celestial orders—implying heightened purity, protection, and authority in sādhanā.
By implying that disciplined mantra-practice (nyāsa) supports devotion: when the body and mind are dedicated as a seat of the Divine through mantra-installation, reverence naturally arises and bhakti becomes steady and impactful.
Ritual-technical application of mantra via nyāsa—an applied discipline aligned with Vedāṅga-style procedural precision (mantra deployment, bodily loci, and protective ‘sealing’ of practice).