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Narada Purana — Purva Bhaga, Shloka 155

The Account of the Lalitā Hymn, the Protective Armor

Kavaca), and the Thousand Names (Sahasranāma

स्थूलरूपा सूक्ष्मरूपा तेजोविग्रहधारिणी । वृणावृत्तिस्वरूपा च नाथावृत्तिस्वरूपिणी ॥ १५५ ॥

sthūlarūpā sūkṣmarūpā tejovigrahadhāriṇī | vṛṇāvṛttisvarūpā ca nāthāvṛttisvarūpiṇī || 155 ||

彼女は粗なる形と微細なる形の双方を取り、光明赫奕たる光の身を帯びる。彼女は「vṛṇā-vṛtti」という表現の働きそのものであり、また「nātha-vṛtti」の本性そのものでもある。

sthūla-rūpāof gross form
sthūla-rūpā:
Karta (कर्ता/Subject)
TypeAdjective
Rootsthūla (प्रातिपदिक) + rūpa (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; कर्मधारय-समासः ('having a gross form')
sūkṣma-rūpāof subtle form
sūkṣma-rūpā:
Karta (कर्ता/Subject)
TypeAdjective
Rootsūkṣma (प्रातिपदिक) + rūpa (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; कर्मधारय-समासः ('having a subtle form')
tejas-vigraha-dhāriṇībearer of a radiant form
tejas-vigraha-dhāriṇī:
Karta (कर्ता/Subject)
TypeAdjective
Roottejas (प्रातिपदिक) + vigraha (प्रातिपदिक) + dhāriṇī (धारिणी, कृदन्त from √dhṛ धृ (धातु), णिनि-प्रत्यय)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; तत्पुरुष-समासः (determinative: 'bearer of a radiant body/form')
vṛṇā-vṛtti-svarūpāwhose nature is vṛṇā-vṛtti
vṛṇā-vṛtti-svarūpā:
Karta (कर्ता/Subject)
TypeAdjective
Rootvṛṇā (प्रातिपदिक) + vṛtti (प्रातिपदिक) + svarūpa (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; तत्पुरुष-समासः (determinative: 'whose nature is the vṛtti of vṛṇā')
caand
ca:
Sambandha (सम्बन्ध/Connector)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चयबोधक-अव्यय (conjunction)
nātha-vṛtti-svarūpiṇīhaving the nature of nātha-vṛtti
nātha-vṛtti-svarūpiṇī:
Karta (कर्ता/Subject)
TypeAdjective
Rootnātha (प्रातिपदिक) + vṛtti (प्रातिपदिक) + svarūpiṇī (स्वरूपिणी, प्रातिपदिक/तद्धित)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; तत्पुरुष-समासः ('having the nature of nātha-vṛtti')

Sanatkumara (teaching Narada in a Vedanga/technical context)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: adbhuta

D
Devi (as Shakti/Vak principle)

FAQs

It presents the divine principle (often understood as Vak/Shakti) as simultaneously manifest and subtle, showing that sacred knowledge operates both as outer form (sound/ritual expression) and inner light (meaning/consciousness).

By emphasizing luminous divine presence within speech and expression, it implies that devotion is not only emotion but also disciplined sacred articulation—praise, mantra, and remembrance that carry both form and inner intent.

It points to Vyakarana-style functional analysis (vṛtti), indicating that correct modes of usage and interpretation are essential for preserving meaning and ensuring mantric/ritual precision.