Narada Purana — Purva Bhaga, Shloka 61

The Description of the Worship of Rāma and Others

Rāmādi-pūjā-vidhāna

Devanagari script

वीरासनसमासीनं ज्ञानमुद्रोपशोभितम् । वामोरुन्यस्ततद्धस्तसीतालक्ष्मणसेवितम् ॥ ६१ ॥

Transliteration

vīrāsanasamāsīnaṃ jñānamudropaśobhitam | vāmorunyastataddhastasītālakṣmaṇasevitam || 61 ||

Translation

Assis en vīrāsana, embelli par la jñāna-mudrā, la main posée sur la cuisse gauche, il était servi avec dévotion par Sītā et Lakṣmaṇa.

Word by Word

• वीरासन-समासीनम्: seated in the hero-posture (vīrāsana)
• वीरासन-समासीनम्: विशेषण (Adjectival qualifier)
• Type: Adjective
• Root: वीरासन (प्रातिपदिक) + समासीन (कृदन्त; √आस् धातु)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; कृदन्त-भूतकृदन्त/क्त (past participle) ‘समासीन’ = ‘उपविष्ट’

• ज्ञान-मुद्रा-उपशोभितम्: adorned with the jñāna-mudrā gesture
• ज्ञान-मुद्रा-उपशोभितम्: विशेषण
• Type: Adjective
• Root: ज्ञान (प्रातिपदिक) + मुद्रा (प्रातिपदिक) + उपशोभित (कृदन्त; √शुभ् धातु, उपसर्ग उप-)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; कृदन्त-क्त ‘उपशोभित’ = ‘अलंकृत/सुशोभित’

• वाम-ऊरु-न्यस्त-तत्-हस्त-सीता-लक्ष्मण-सेवितम्: served by Sītā and Lakṣmaṇa, with his hand placed on the left thigh
• वाम-ऊरु-न्यस्त-तत्-हस्त-सीता-लक्ष्मण-सेवितम्: विशेषण
• Type: Adjective
• Root: वाम (प्रातिपदिक) + ऊरु (प्रातिपदिक) + न्यस्त (कृदन्त; √अस्/न्यस् धातु ‘न्यस्’ with नि-) + तत् (सर्वनाम-प्रातिपदिक) + हस्त (प्रातिपदिक) + सीता (प्रातिपदिक) + लक्ष्मण (प्रातिपदिक) + सेवित (कृदन्त; √सेव् धातु)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; बहुपद-तत्पुरुषसमासः; ‘वामोरुन्यस्ततद्धस्त’ = ‘वाम-ऊरौ न्यस्तः तस्य हस्तः यस्य’; ‘सीता-लक्ष्मण-सेवित’ = ‘सीतया लक्ष्मणेन च सेवित’ (द्वयकर्तृक-सेवा)

Speaker

Narada (narration within the dialogue tradition of Narada Purana)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: bhakti

Secondary Rasa: shanta

Characters & Entities

• Sita
• Lakshmana

FAQs

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

It presents a dhyāna-oriented vision of Rāma: steady posture (vīrāsana) and the jñāna-mudrā signify inner knowledge and composure, while Sītā and Lakṣmaṇa indicate dharmic completeness and devoted service around the Lord.

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

Bhakti is shown through “sevitam”—the Lord is approached through reverent attendance and service; the devotee contemplates the Lord’s serene, knowledge-bearing form and cultivates devotion expressed as upāsanā and sevā.

What practical Vedic knowledge (Vedanga) is highlighted here?

The verse most directly supports dhyāna/upāsanā practice via iconographic precision (āsana, mudrā, attendant figures). This aligns with applied śāstric disciplines used in ritual and meditation manuals, though it is not a direct exposition of a specific Vedāṅga like Vyākaraṇa or Jyotiṣa.