The Ocean of Mantras

With the Vyad space/ha, Bhrigu sa, and Manu the 'e' sound conjoined, and the Visarga the two dots 'ah', the Matrika alphabet/mothers with the Yogapitha throne of yoga and ending in Namah salutation is the mantra for the placement of the throne. (84)
Having mentally conceived the image, one should worship the Vani Goddess of Speech/Sarasvati upon it using the root mantra.
First, one should worship the limbs, and in the second [stage], worship the vowels. (85)
In the third, [worship] two by two, the consonant groups, and the Vargashakti powers of the groups in the fourth.
Vyapini pervading, Palini protecting, and also Pavani purifying, then Kledani moistening. (86)
Dharini supporting, Malini garlanded, then Amshini part-possessing, and Shikhini crested.
These are called the group powers; the eight mothers are in the fifth. (87)
In the sixth are the gods starting with Shakra Indra, and in the seventh, those beginning with Vajra thunderbolt.
Having worshipped thus, O Goddess of gods, one should place the letters upon one's own limbs. (88)
One should place the vowels on the forehead, the circle of the face, the eyes, ears, nose, cheeks, lips, rows of teeth, the crown of the head, and the mouth. (89)
The wise person should place the Ka-varga gutturals and Cha-varga palatals on the joints of the arms and the tips.
Similarly, place the Ta-varga cerebrals and Ta-varga dentals on the feet, the flanks, and the back region. (90)
Place the Pa-varga labials on the navel and the belly, and [the rest] on the heart, shoulders, and nape.
Having placed the four groups starting with 'Pa', then one should place the six starting with 'Sha'. (91)
Place these on the heart, hands, feet, belly, and face.
Having performed the Srishti-nyasa placement of creation in this way, one should perform the Sthiti-nyasa placement of maintenance. (92)
The sage and meter are as previously stated, the deity is the Vishvapalini protector of the universe.
One should meditate on the Goddess, sitting on the lap of her beloved, with undivided mind. (93)
Bearing a fawn, a boon, knowledge, and a rosary in her hands,
The one whose hands are adorned with a garland and knowledge should be meditated upon as Shivogiram the speech of Shiva. (94)

The 'Asana Mantra' is explained: 'Vyad' (ha), 'Bhrigu' (sa), 'Manu' (e), joined with 'Hsauh', for the Yogapitha, ending in 'Namah' (84-91). Heart and other placements are connected to the hands, feet, belly, and face in the 'Sthiti-nyasa'; the meditation is described beginning with 'mrigam' (the fawn).