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Narada Purana — Purva Bhaga, Shloka 85

The Description of the Four Durgā Mantras

मल्लिकाकुसुमैर्हुत्वा राजपुत्रान्वशं नयेत् । कोरंटकुसुमैर्वैंश्यान्वृषलान्पाटलोद्भवैः ॥ ८५ ॥

mallikākusumairhutvā rājaputrānvaśaṃ nayet | koraṃṭakusumairvaiṃśyānvṛṣalānpāṭalodbhavaiḥ || 85 ||

Durch das Darbringen von Mallikā-Blüten (Jasmin) ins Feuer kann man Prinzen beeinflussen; mit Koraṇṭa-Blüten die Vaiśyas; und mit Blüten des Pāṭalā-Baumes die Vṛṣalas (aus der Śūdra-Klasse).

मल्लिका-कुसुमैःwith jasmine flowers
मल्लिका-कुसुमैः:
Karana (करण)
TypeNoun
Rootमल्लिका (प्रातिपदिक) + कुसुम (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया विभक्ति, बहुवचन; ‘मल्लिकायाः कुसुमानि’
हुत्वाhaving offered
हुत्वा:
Purvakala (पूर्वकाल)
TypeVerb
Root√हु (धातु)
Formक्त्वान्त अव्ययकृदन्त (gerund/absolutive) — ‘हवित्वा/आहुय’
राज-पुत्रान्princes
राज-पुत्रान्:
Karma (कर्म)
TypeNoun
Rootराजन् (प्रातिपदिक) + पुत्र (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया विभक्ति, बहुवचन; ‘राज्ञः पुत्राः’
वशम्control/subjugation
वशम्:
Karma (कर्म)
TypeNoun
Rootवश (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया विभक्ति, एकवचन
नयेत्should lead/bring
नयेत्:
Kriya (क्रिया)
TypeVerb
Root√नी (धातु)
Formविधिलिङ् (Optative), परस्मैपद, प्रथमपुरुष, एकवचन
कोरंट-कुसुमैःwith koraṇṭa flowers
कोरंट-कुसुमैः:
Karana (करण)
TypeNoun
Rootकोरंट (प्रातिपदिक) + कुसुम (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया विभक्ति, बहुवचन; ‘कोरंटस्य कुसुमानि’
वैश्यान्vaiśyas
वैश्यान्:
Karma (कर्म)
TypeNoun
Rootवैश्य (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया विभक्ति, बहुवचन
वृषलान्śūdras/low-born men
वृषलान्:
Karma (कर्म)
TypeNoun
Rootवृषल (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया विभक्ति, बहुवचन
पाटल-उद्भवैःwith (flowers) arising from pāṭala
पाटल-उद्भवैः:
Karana (करण)
TypeAdjective
Rootपाटल (प्रातिपदिक) + उद्भव (प्रातिपदिक)
Formपुं/नपुंसकलिङ्ग, तृतीया विभक्ति, बहुवचन; ‘पाटलात् उद्भव’

Sanatkumara (teaching Narada)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: vira

FAQs

The verse presents a technical, karma-kāṇḍa style mapping of specific ritual materials (flowers used in homa) to intended worldly outcomes, illustrating the Purana’s Vedāṅga-oriented emphasis on precise ritual correspondences.

This verse is not primarily bhakti-centered; it focuses on ritual means (upāyas) for social influence. In the Narada Purana’s broader teaching, such rites are typically subordinate to higher aims like dharma and devotion, but here the instruction remains practical and technical.

It highlights applied ritual science—selection of homa/dravya (offerings) for specific results—reflecting procedural knowledge aligned with Kalpa (ritual practice) and related technical traditions.