Narada Purana — Purva Bhaga, Shloka 176

Graha–Ketu–Utpāta Lakṣaṇas: Solar/Lunar Omens, Comets, Eclipses, and Calendar Rules

Devanagari script

नृपाभिषेकमांगल्यवारणध्वजकर्म च । प्रासादतोरणारामप्राकाराद्यं च सिद्ध्य्ति ॥ १७६ ॥

Transliteration

nṛpābhiṣekamāṃgalyavāraṇadhvajakarma ca | prāsādatoraṇārāmaprākārādyaṃ ca siddhyti || 176 ||

Translation

王の灌頂（即位の聖別）、吉祥の儀礼、象と旗印に関わる作法、さらに宮殿・トーラナ（儀門）・園林・境界の城壁などの諸事業の成就—これらは定められた吉祥の行法によって悉く完成する。

Word by Word

• nṛpa-abhiṣeka-maṅgalya-vāraṇa-dhvaja-karma: (the rites of) royal consecration, auspiciousness, elephant, banner, and ritual acts
• nṛpa-abhiṣeka-maṅgalya-vāraṇa-dhvaja-karma: Karma (कर्म/Object)
• Type: Noun
• Root: nṛpa (प्रातिपदिक) + abhiṣeka (प्रातिपदिक) + maṅgalya (प्रातिपदिक) + vāraṇa (प्रातिपदिक) + dhvaja (प्रातिपदिक) + karma (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd case), एकवचन; समाहार-द्वन्द्व (collective copulative)

• ca: and
• ca: Sambandha (सम्बन्ध/Connector)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• prāsāda-toraṇa-ārāma-prākāra-ādyam: palaces, gateways, gardens, ramparts, etc.
• prāsāda-toraṇa-ārāma-prākāra-ādyam: Karma (कर्म/Object)
• Type: Noun
• Root: prāsāda (प्रातिपदिक) + toraṇa (प्रातिपदिक) + ārāma (प्रातिपदिक) + prākāra (प्रातिपदिक) + ādi (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd case), एकवचन; समाहार-द्वन्द्व (collective) with ādi ‘etc.’ as final member

• ca: and
• ca: Sambandha (सम्बन्ध/Connector)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• siddhyati: is accomplished / succeeds
• siddhyati: Kriya (क्रिया/Predicate)
• Type: Verb
• Root: √sidh (सिध् धातु)
• Form: लट्-लकार (Present), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन

Speaker

Sanatkumara (in instruction to Narada, within the Narada–Sanatkumara dialogue)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: vira

Characters & Entities

• Narada
• Sanatkumara

FAQs

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

It teaches that dharmic, auspicious observances (māṅgalya-karmas) are not merely worldly—they align action with sacred order, enabling works to reach siddhi (successful completion) without obstructive inauspiciousness.

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

By implying that major public and personal rites—like consecrations and ceremonial acts—should be performed as dharmic offerings, it supports a bhakti-oriented life where even governance and building are sanctified through proper sacred practice.

What practical Vedic knowledge (Vedanga) is highlighted here?

It points to applied ritual competence: selecting and performing auspicious rites for state ceremonies and construction—traditionally supported by Vedāṅga disciplines such as Kalpa (ritual procedure) and Jyotiṣa (auspicious timing).