Narada Purana — Purva Bhaga, Shloka 167

The Recitation of the Thousand Names of Rādhā and Kṛṣṇa (Yugala-Sahasranāma) and Śaraṇāgati-Dharma

Devanagari script

कृष्णाभिसारसंकेता मालिनी नृत्यपंडिता । गोपीसिंधुसकाशाह्वां गोपमंडपशोभिनी ॥ १६७ ॥

Transliteration

kṛṣṇābhisārasaṃketā mālinī nṛtyapaṃḍitā | gopīsiṃdhusakāśāhvāṃ gopamaṃḍapaśobhinī || 167 ||

Translation

クリシュナに会いに行くための合図を定めた彼女、舞に巧みなマーリニー、また「ゴーピー・シンドゥ・サカーシャー」と称され、牧人たちのマンダパ（亭）を華やかに飾る彼女。

Word by Word

• कृष्ण-अभिसार-संकेतā: having the signal for meeting Krishna (tryst-sign)
• कृष्ण-अभिसार-संकेतā: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: कृष्ण (प्रातिपदिक) + अभिसार (प्रातिपदिक) + संकेत (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; समासः षष्ठी-तत्पुरुषः (कृष्णाभिसारस्य संकेतā/संकेतयुक्ता)

• मालिनी: garland-wearing woman; garland-maker
• मालिनी: Karta (कर्ता/Subject)
• Type: Noun
• Root: मालिनी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

• नृत्य-पण्डिता: skilled in dance
• नृत्य-पण्डिता: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: नृत्य (प्रातिपदिक) + पण्डित (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; समासः तत्पुरुषः (नृत्ये पण्डिता)

• गोपी-सिन्धु-सकाश-आह्वाम्: (her) named/known near the ocean of gopīs (i.e., among gopīs)
• गोपी-सिन्धु-सकाश-आह्वाम्: Karma (कर्म/Object)
• Type: Adjective
• Root: गोपी (प्रातिपदिक) + सिन्धु (प्रातिपदिक) + सकाश (प्रातिपदिक) + आह्वा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; समासः बहु-तत्पुरुषः; 'आह्वा' = नाम/आह्वानम्; (गोपीसिन्धोः सकाशे आह्वा यस्याः/या)

• गोपा-मण्डप-शोभिनी: adorning the pavilion of the cowherds
• गोपा-मण्डप-शोभिनी: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: गोपा/गोप (प्रातिपदिक) + मण्डप (प्रातिपदिक) + शोभिनी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; समासः षष्ठी-तत्पुरुषः (गोपमण्डपस्य शोभिनी)

Speaker

Narada (within a catalog/listing style narration to the Sanatkumara brothers)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: shringara

Secondary Rasa: bhakti

Characters & Entities

• Krishna
• Gopi

FAQs

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

The verse functions as a devotional enumeration of identities/epithets connected with Kṛṣṇa’s līlā, implying that remembrance of such names and qualities supports bhakti through focused recollection (smaraṇa).

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

By highlighting Kṛṣṇa-centered actions—going to meet Him, celebrating Him through dance, and beautifying the communal space—it frames devotion as loving intention, artistic offering, and service (sevā) oriented toward Kṛṣṇa.

What practical Vedic knowledge (Vedanga) is highlighted here?

Primarily nāma/ākhyāna usage: the verse preserves precise epithets and compound formations (samāsa), reflecting a Vyākaraṇa-style sensitivity to names, titles, and descriptive compounds rather than a ritual procedure.