The Exposition of Nṛsiṁha Worship-Mantras, Nyāsa, Mudrās, Yantras, Kavaca, and Nṛsiṁha Gāyatrī
प्राणो माया नृसिहश्च सृष्टिर्ब्रह्मास्त्रमीरितः । षडक्षरो महामन्त्रः सर्वाभीष्टप्रदायकः ॥ १०७ ॥
prāṇo māyā nṛsihaśca sṛṣṭirbrahmāstramīritaḥ | ṣaḍakṣaro mahāmantraḥ sarvābhīṣṭapradāyakaḥ || 107 ||
«(អក្សររបស់វា មានន័យថា) ប្រាណៈ (ដង្ហើមជីវិត), មាយា, នೃសិហៈ, និង សೃષ્ટិ (ការបង្កើត)»; វាត្រូវបានប្រកាសថាជា ព្រហ្មាស្ត្រ។ មហាមន្ត្រ៦អក្សរនេះ ប្រទានគ្រប់បំណងដែលចង់បាន។
Sanatkumara (teaching Narada)
Vrata: none
Primary Rasa: adbhuta
Secondary Rasa: shanta
It elevates the ṣaḍakṣara mahāmantra as a supreme spiritual force—likened to the Brahmāstra—capable of transforming the practitioner by aligning breath (prāṇa), divine power (māyā), the protective deity (Nṛsiṁha), and cosmic manifestation (sṛṣṭi) into one mantra-essence.
By identifying Nṛsiṁha within the mantra’s meaning, the verse frames mantra-japa as direct Vishnu-bhakti: remembrance of the Lord’s protecting presence, which grants both worldly aims and higher spiritual fulfillment.
It reflects mantra-śāstra practice within the technical tradition: understanding akṣara (syllable) structure (ṣaḍakṣara), meaning-assignment (artha-viniyoga), and the ritual efficacy of japa—topics closely associated with Vedic auxiliary disciplines used in correct recitation and application.