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Narada Purana — Purva Bhaga, Shloka 171

The Exposition of Nṛsiṁha Worship-Mantras, Nyāsa, Mudrās, Yantras, Kavaca, and Nṛsiṁha Gāyatrī

दानवेन्द्रा न्तकावह्निणशोणितपदं ततः । संसक्तिविग्रहान्ते तु भूतापस्मारयातुधान् ॥ १७१ ॥

dānavendrā ntakāvahniṇaśoṇitapadaṃ tataḥ | saṃsaktivigrahānte tu bhūtāpasmārayātudhān || 171 ||

Ensuite, on l’entend comme la trace ensanglantée du feu qui met fin au seigneur des Dānavas; et, au terme d’un conflit d’adhérence, cela désigne des êtres tels que les bhūtas, des afflictions semblables à l’apasmāra, et les yātudhānas (esprits malfaisants).

दानवेन्द्र-अन्तक-अवह्निण-शोणितपदम्the blood-footprint/mark of the slayer of the demon-lord (fire-like)
दानवेन्द्र-अन्तक-अवह्निण-शोणितपदम्:
Karma (कर्म)
TypeNoun
Rootदानव-इन्द्र + अन्तक + अवह्निन् + शोणित + पद (प्रातिपदिक; बहुपद-समास)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; समासः—तत्पुरुष-श्रृङ्खला (सम्बन्ध/षष्ठी-तत्पुरुषप्रधानः: ‘दानवेन्द्रस्य अन्तकस्य अवह्निनः शोणितपदम्’ इत्यर्थसम्भवः)
ततःthereafter
ततः:
Adhikarana (अधिकरण)
TypeIndeclinable
Rootतद् (सर्वनाम-प्रातिपदिक)
Formअव्यय; ‘thereafter/from that’
संसक्ति-विग्रह-अन्तेat the end of the (word) ‘saṃsakti-vigraha’
संसक्ति-विग्रह-अन्ते:
Adhikarana (अधिकरण)
TypeNoun
Rootसंसक्ति + विग्रह + अन्त (प्रातिपदिक; समास)
Formपुंलिङ्ग, सप्तमी (7), एकवचन; समासः—तत्पुरुषः (‘विग्रहस्य अन्ते’ + संसक्ति-विशेषण/पूर्वपद)
तुindeed; but
तु:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootतु (अव्यय)
Formअव्यय; विरोध/विशेषार्थक-निपात (particle: ‘but/indeed’)
भूत-अपस्मार-यातुधान्bhūtas, epilepsy-demons, and yātudhānas (fiends)
भूत-अपस्मार-यातुधान्:
Karma (कर्म)
TypeNoun
Rootभूत + अपस्मार + यातुधान (प्रातिपदिक; समास)
Formपुंलिङ्ग, द्वितीया (2), बहुवचन; समासः—द्वन्द्वः (इतरेतर-द्वन्द्वः: भूताः च अपस्माराः च यातुधानाः च)

Narada (in dialogue context, reporting/teaching to the Sanatkumara tradition)

Vrata: none

Primary Rasa: bhayanaka

Secondary Rasa: raudra

D
Dānava
D
Dānavendra
A
Antaka
V
Vahni
B
Bhūta
A
Apasmāra
Y
Yātudhāna

FAQs

It functions like a technical gloss: the verse assigns specific referents to dense compounds, linking destructive forces (fire/death imagery) and subtle afflictions (bhūta, apasmāra, yātudhāna), reminding the reader that unseen influences are also addressed within dharmic-ritual knowledge.

Indirectly: by identifying hostile and obstructive forces, it supports the bhakti framework where protection and purification are sought through dharma, mantra, and devotion—clearing impediments that disturb steadiness of mind in worship.

Vedāṅga-style semantic analysis (nirukta/lexical explanation) of compounded words—showing how technical interpretation assigns contextual meanings to terms that can denote both physical phenomena (blood, fire, track) and subtle entities/afflictions.