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Narada Purana — Purva Bhaga, Shloka 16

The Exposition of Hanumān’s Protective Kavaca

Māruti-kavaca

गुह्यं पातु महाप्रज्ञः सक्थिनी अतिथिप्रियः । ऊरू च जानुनी पातु लंकाप्रासादभंजनः ॥ १६ ॥

guhyaṃ pātu mahāprajñaḥ sakthinī atithipriyaḥ | ūrū ca jānunī pātu laṃkāprāsādabhaṃjanaḥ || 16 ||

Que le Très-Sage protège mes parties secrètes ; que l’Ami des hôtes protège mes cuisses. Que le Briseur des palais de Laṅkā protège mes hanches et mes genoux.

गुह्यम्the groin/secret part
गुह्यम्:
Karma (कर्म)
TypeNoun
Rootगुह्य (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया विभक्ति (Accusative/कर्म), एकवचन
पातुmay (he) protect
पातु:
Kriya (क्रिया)
TypeVerb
Rootपा (धातु)
Formलोट्, परस्मैपद, प्रथमपुरुष, एकवचन
महाप्रज्ञःthe greatly wise one
महाप्रज्ञः:
Karta (कर्ता)
TypeNoun
Rootमहा + प्रज्ञ (प्रातिपदिक)
Formकर्मधारय समास (महती प्रज्ञा यस्य); पुंलिङ्ग, प्रथमा विभक्ति, एकवचन
सक्थिनीthe two thighs
सक्थिनी:
Karma (कर्म)
TypeNoun
Rootसक्थि (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्विवचन; प्रथमा/द्वितीया रूप; here द्वितीया (Karma) ‘the two thighs’
अतिथिप्रियःlover of guests; hospitable
अतिथिप्रियः:
Karta (कर्ता)
TypeNoun
Rootअतिथि + प्रिय (प्रातिपदिक)
Formतत्पुरुष समास (अतिथीनां प्रियः/अतिथये प्रियः); पुंलिङ्ग, प्रथमा विभक्ति, एकवचन
ऊरूthe two thighs
ऊरू:
Karma (कर्म)
TypeNoun
Rootऊरु (प्रातिपदिक)
Formपुंलिङ्ग, द्विवचन; प्रथमा/द्वितीया रूप; here द्वितीया (Karma) ‘the two thighs’ (upper legs)
and
:
Sambandha/Avyaya (सम्बन्ध/अव्यय)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चयबोधक
जानुनीthe two knees
जानुनी:
Karma (कर्म)
TypeNoun
Rootजानु (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्विवचन; प्रथमा/द्वितीया रूप; here द्वितीया (Karma) ‘the two knees’
पातुmay (he) protect
पातु:
Kriya (क्रिया)
TypeVerb
Rootपा (धातु)
Formलोट्, परस्मैपद, प्रथमपुरुष, एकवचन
लङ्काप्रासादभञ्जनःdestroyer of the palaces of Lanka
लङ्काप्रासादभञ्जनः:
Karta (कर्ता)
TypeNoun
Rootलङ्का + प्रासाद + भञ्जन (प्रातिपदिक)
Formतत्पुरुष समास (लङ्कायाः प्रासादानां भञ्जनः); पुंलिङ्ग, प्रथमा विभक्ति, एकवचन

Narada

Vrata: none

Primary Rasa: bhakti

Secondary Rasa: shanta

V
Vishnu
R
Rama
L
Lanka

FAQs

It functions as a protective kavacha, invoking the Lord’s divine qualities (wisdom, hospitality, heroic victory over Laṅkā) to guard specific body-parts, symbolizing surrender and seeking refuge (śaraṇāgati).

Bhakti is expressed by remembering the Lord through meaningful names and deeds—here, epithets associated with dharma and Rāma’s victory—so the devotee’s body and life are placed under divine guardianship.

The verse reflects applied mantra-prayoga (ritual usage) akin to nyāsa/kavacha traditions—assigning divine epithets to protect limbs—showing practical liturgical structuring rather than a theoretical Vedāṅga lesson.