य एतं मन्त्रराजं नारसिंहमानुष्टुभं नित्यमधीते स ऋचोऽधीते स यजूंष्यधीते स सामान्यधीते सोऽथर्वणमधीते सोऽङ्गिरसमधीते स शाखा अधीते स पुराणान्यधीते स कल्पानधीते स गाथामधीते स नाराशंसीरधीते स प्रणवमधीते यः प्रणवमधीते स सर्वमधीते स सर्वमधीते
ya etaṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ nityamadhīte sa ṛco'dhīte sa yajūṃṣyadhīte sa sāmānyadhīte so'tharvaṇamadhīte so'ṅgirasamadhīte sa śākhā adhīte sa purāṇānyadhīte sa kalpānadhīte sa gāthāmadhīte sa nārāśaṃsīradhīte sa praṇavamadhīte yaḥ praṇavamadhīte sa sarvamadhīte sa sarvamadhīte
Who constantly repeats this king of mantras, the Nṛsiṃha, in the anuṣṭubh metre, he studies the ṛcs, studies the yajuses, studies the sāmans, studies the Atharvan, studies the Aṅgirasa, studies the branches, studies the purāṇas, studies the kalpas, studies the gāthās, studies the nārāśaṁsīs, studies the praṇava; and who studies the praṇava, he studies all, he studies all.
25f9f833b2f0 · published Jul 29, 2026, 4:39:50 AM UTC
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The seventh fruit: study, and its list is the widest in the whole book.
The four Vedas, the Aṅgirasa, the school recensions, the purāṇas, the ritual sūtras, the gāthās and the nārāśaṁsīs — the last two are ancient songs: a gāthā is a tale in verse, a nārāśaṁsī is “the praiser of men”, a laud of generous givers.
That is, all the literature there was is enumerated.
And the list ends with the praṇava — and on it everything converges: “who studies the praṇava studies all”.
Here is the whole move. The enormous list is reduced to one syllable, and the syllable to what the repeater utters anyway.
Note the verb adhīte — “studies, recites aloud”. In antiquity one learned by heart, pronouncing; silent reading was unknown.
And therefore this fruit is not as strange as it seems. The point is not that the repeater suddenly learns the contents of the purāṇas. The point is that he does the very work for which they are learned.