Narada Purana — Purva Bhaga, Shloka 91
The Account of the Lalitā Hymn, the Protective Armor
Kavaca), and the Thousand Names (Sahasranāma
रक्ता चैव ततः प्रोक्ताविद्याप्राप्तिस्वरूपिणी । हृल्लेखा क्लेदिनी क्लिन्ना क्षोभिणी मदनातुरा ॥ ९१ ॥
raktā caiva tataḥ proktāvidyāprāptisvarūpiṇī | hṛllekhā kledinī klinnā kṣobhiṇī madanāturā || 91 ||
Dann wird sie als «Raktā» beschrieben—als die Verkörperung des Erlangens von Wissen; als Hṛllekhā, die sich ins Herz einschreibt; als Kledinī, die befeuchtet; als Klinnā, die ganz durchtränkt ist; als Kṣobhiṇī, die aufwühlt; und als Madanāturā, die vom Begehren bedrängt ist.
Narada (within the Narada–Sanatkumara dialogue context)
Vrata: none
Primary Rasa: adbhuta
Secondary Rasa: shringara
FAQs
The verse lists evocative epithets showing how a force (often read as a personified state such as passion or mind-driven attraction) can both drive one toward ‘attainment of knowledge’ and simultaneously disturb the heart through desire, highlighting the need for disciplined discernment in vidyā.
By portraying agitation (kṣobha) and desire (madana) as inner pressures that mark the heart, the verse indirectly supports Bhakti’s emphasis on redirecting attachment from sense-desire to single-pointed devotion, stabilizing the mind so knowledge and devotion mature together.
It uses precise technical naming (lakṣaṇa-style epithets) to classify inner states—useful for Vedanga-style analysis (especially the disciplined use of terminology seen in Vyākaraṇa/Nirukta traditions) to recognize and restrain mental agitation that obstructs study and ritual focus.