Narada Purana — Purva Bhaga, Shloka 151
The Exposition of the Krishna Mantra (Kṛṣṇa-mantra-prakāśa): Nyāsa, Dhyāna, Worship, Yantra, and Prayoga
एवं ध्यात्वा पुमांसं स्फुटहृदयसरोजासनासीनमाद्यं सांद्रांभोदाच्छबिंबाद्भुतकनकनिभं संजपेदर्कलक्षम् । मन्वोरेकं द्वितारांतरितमथः हुनेदर्कसाहस्रमिध्मैः क्षीरिद्रूत्थर्यथोक्तैः समधुघृतसितेनाथवा पायसेन ॥ १५१ ॥
evaṃ dhyātvā pumāṃsaṃ sphuṭahṛdayasarojāsanāsīnamādyaṃ sāṃdrāṃbhodācchabiṃbādbhutakanakanibhaṃ saṃjapedarkalakṣam | manvorekaṃ dvitārāṃtaritamathaḥ hunedarkasāhasramidhmaiḥ kṣīridrūttharyathoktaiḥ samadhughṛtasitenāthavā pāyasena || 151 ||
So soll man, nachdem man den Ur-Purusha betrachtet hat, der auf dem klar erblühten Lotus des Herzens sitzt—strahlend wie der Schimmer einer dichten Regenwolke und wundersam golden—das Arka-Mantra (des Sonnengottes) hunderttausendmal wiederholen. Danach nehme man ein Mantra, füge darin zwei „tārā“-Silben (den heiligen Laut oṃ) ein und bringe Arka tausend Feueropfer (homa) dar, mit dem vorgeschriebenen Brennholz, unter Verwendung von Milch, Honig, Ghee und Zucker zusammen—oder auch mit Pāyasa (Milchreis).
Sanatkumara (teaching Narada)
Vrata: none
Primary Rasa: bhakti
Secondary Rasa: shanta
FAQs
It links inner contemplation (dhyāna on the Puruṣa in the heart-lotus) with outer sacrificial discipline (japa and homa), showing that ritual efficacy is grounded in purified awareness and focused visualization.
Devotion is expressed through reverent meditation on the divine form and sustained mantra-repetition, culminating in offerings to Arka; the verse frames worship as both heartfelt (hṛdaya) and action-oriented (homa).
It emphasizes ritual-technical procedure: prescribed counts (lakṣa-japa, sāhasra-homa), mantra-formation using tārā (oṃ), and correct dravya (milk, honey, ghee, sugar, or pāyasa) and idhma (fuel) for the offering—features aligned with Kalpa (ritual science).