Narada Purana — Purva Bhaga, Shloka 66

The Description of the Four Durgā Mantras

Devanagari script

वाग्भवं लोहितो रायै श्रीकंठो लोहितोऽनलः । दीर्घवान्यै परा पश्चादपरायौ हसौ युतः ॥ ६६ ॥

Transliteration

vāgbhavaṃ lohito rāyai śrīkaṃṭho lohito'nalaḥ | dīrghavānyai parā paścādaparāyau hasau yutaḥ || 66 ||

Translation

تُوضَع البِيجا «vāgbhava» في النْياسا (nyāsa) في الموضع الأحمر لأجل «Rā» (الازدهار). وتُوضَع «Śrīkaṇṭha» في الأحمر وفي النار. ولـ«vānī» الطويلة تُوضَع «parā» بعد ذلك؛ وأما «aparā» فتُقرَن فيها المقطعتان «ha» و«sa».

Word by Word

• वाक्-भवम्: Vāgbhava (seed-mantra)
• वाक्-भवम्: कर्म (Karma/Object)
• Type: Noun
• Root: वाक् + भव (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), द्वितीया-विभक्ति (Accusative/2nd), एकवचन (Singular); समासः षष्ठी-तत्पुरुष: ‘वाचः भवम्’ (arising from speech; name of a bīja/mantra)

• लोहितः: red
• लोहितः: विधेयविशेषण (Predicate adjective)
• Type: Adjective
• Root: लोहित (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)

• रायै: for Rā (name/phoneme)
• रायै: सम्प्रदान (Sampradāna/Dative)
• Type: Noun
• Root: राय (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), चतुर्थी-विभक्ति (Dative/4th), एकवचन (Singular)

• श्री-कण्ठः: Śrīkaṇṭha
• श्री-कण्ठः: कर्ता/विषय (Topic/Subject)
• Type: Noun
• Root: श्री + कण्ठ (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular); कर्मधारय: ‘श्रीमान् कण्ठः’ (the auspicious-necked; epithet/name)

• लोहितः: red
• लोहितः: विधेयविशेषण (Predicate adjective)
• Type: Adjective
• Root: लोहित (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)

• अनलः: Anala (Fire; name/phoneme)
• अनलः: कर्ता/विषय (Topic/Subject)
• Type: Noun
• Root: अनल (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)

• दीर्घ-वानी: for the long vowel/sound (dīrgha-vāṇī)
• दीर्घ-वानी: सम्प्रदान (Sampradāna/Dative)
• Type: Noun
• Root: दीर्घ + वाणी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), चतुर्थी-विभक्ति (Dative/4th), एकवचन (Singular); कर्मधारय: ‘दीर्घा वाणी’ (long vowel/sound)

• परा: Parā
• परा: कर्ता/विषय (Topic/Subject)
• Type: Noun
• Root: परा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)

• पश्चात्: afterwards
• पश्चात्: कालाधिकरण (Kāla-adhikaraṇa/Time)
• Type: Indeclinable
• Root: पश्चात् (अव्यय)
• Form: क्रम/कालवाचक-अव्यय (sequencing adverb: ‘after/then’)

• अपरायौ: for Aparā
• अपरायौ: सम्प्रदान (Sampradāna/Dative)
• Type: Noun
• Root: अपरा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), चतुर्थी-विभक्ति (Dative/4th), एकवचन (Singular); वैदिक/तान्त्रिक-पाठभेदे ‘अपरायै’ अपेक्षितम् (dative sg)

• हसौ: ‘ha’ and ‘sa’
• हसौ: सहचर/समुच्चय (Co-ordinate element)
• Type: Noun
• Root: ह + स (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया-विभक्ति (Nom/Acc), द्विवचन (Dual); द्वन्द्व: ‘ह’ तथा ‘स’ (the phonemes ha and sa)

• युतः: joined (with)
• युतः: विधेयविशेषण (Predicate adjective)
• Type: Adjective
• Root: युज् (धातु)
• Form: क्त-प्रत्ययान्त (past passive participle), पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular); ‘joined/combined’

Speaker

Sanatkumara (teaching Narada in a technical Vedanga/mantra-vidhi context)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

• Agni
• ShriKantha

FAQs

What is the spiritual significance of this verse in Narada Purana?

It encodes a precise mantra-vidhi: how seed-syllables and paired syllables are combined and placed (nyāsa) so that mantra recitation aligns speech (vānī), power (parā/aparā), and sacrificial fire (Agni) into a disciplined sādhana.

How does this verse explain the path of devotion (Bhakti)?

In Book 1.3 the Purana supports Bhakti through correct ritual technology: disciplined mantra formation and nyāsa are presented as supportive limbs that steady the mind and speech, making devotional japa and worship more focused and effective.

What practical Vedic knowledge (Vedanga) is highlighted here?

Śikṣā and mantra-śāstra: vowel-length (dīrgha), syllable-joining (ha-sa), and prescribed placements (nyāsa) tied to ritual loci such as Agni—showing how phonetics and ritual procedure work together.