The Exposition of Nṛsiṁha Worship-Mantras, Nyāsa, Mudrās, Yantras, Kavaca, and Nṛsiṁha Gāyatrī
रूपाय तारः स्वर्बीजं कूर्मरूपाय तारकम् । बीजं वराहरूपाय तारो बीज नृसिंहतः ॥ १५३ ॥
rūpāya tāraḥ svarbījaṃ kūrmarūpāya tārakam | bījaṃ varāharūpāya tāro bīja nṛsiṃhataḥ || 153 ||
សម្រាប់ទេវរូប «រូប» ព្យាង្គ «តារ» ជាប៊ីជនៃស្វರ್ಗ; សម្រាប់រូបកួម (អវតារកន្ទួត) «តារក» ជាប៊ីជ; សម្រាប់រូបវរាហ (ជ្រូកព្រៃ) ក៏មានប៊ីជដែលបានកំណត់; ហើយសម្រាប់នរសിംហ «តារ» ខ្លួនវាឯងជាប៊ីជ។
Sanatkumara (in instruction to Narada on technical mantra-bīja usage)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: adbhuta
It assigns specific seed-syllables (bīja) to Viṣṇu’s avatāras, indicating that sound (śabda) is a direct ritual-technical gateway to contemplate and invoke distinct divine functions—stability (Kūrma), upliftment (Varāha), and protective ferocity (Narasiṃha).
Bhakti is expressed here as mantra-oriented devotion: the devotee focuses the mind on Viṣṇu through precise sacred syllables, making remembrance (smaraṇa) and worship (upāsanā) steady and deity-specific.
It reflects a technical mantra-science approach—selection of bīja syllables and their deity-application—aligned with Vedāṅga-style precision in pronunciation and ritual deployment (śikṣā and kalpa-oriented practice).