Narada Purana — Purva Bhaga, Shloka 91

The Account of the Lalitā Hymn, the Protective Armor

Kavaca), and the Thousand Names (Sahasranāma

Devanagari script

रक्ता चैव ततः प्रोक्ताविद्याप्राप्तिस्वरूपिणी । हृल्लेखा क्लेदिनी क्लिन्ना क्षोभिणी मदनातुरा ॥ ९१ ॥

Transliteration

raktā caiva tataḥ proktāvidyāprāptisvarūpiṇī | hṛllekhā kledinī klinnā kṣobhiṇī madanāturā || 91 ||

Translation

次に彼女は「ラクター」（Raktā）—知の成就そのもの—と説かれる。さらに、心に刻む「フリッレー カー」（Hṛllekhā）、潤す「クレーディニー」（Kledinī）、濡れ満つ「クリンナー」（Klinnā）、揺り動かす「クショービニー」（Kṣobhiṇī）、そして欲に灼かれる「マダナートゥラー」（Madanāturā）とも称される。

Word by Word

• रक्ता: red / passionate
• रक्ता: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: रक्त (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण (“red/attached/passionate”)

• च: and
• च: Sambandha (सम्बन्ध/Connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चयार्थक-निपात

• एव: indeed
• एव: Sambandha (सम्बन्ध/Emphasis)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अव्यय; अवधारणार्थक-निपात

• ततः: then / thereafter
• ततः: Sambandha (सम्बन्ध/Adverbial)
• Type: Indeclinable
• Root: ततः (अव्यय)
• Form: अव्यय; तसिल्-प्रत्ययान्त (ablatival adverb) — “thereafter/from that”

• प्रोक्ता: is said / is called
• प्रोक्ता: Kriya (क्रिया/Predicative)
• Type: Verb
• Root: प्र + वच् (धातु) → प्रोक्त (कृदन्त, क्त-प्रत्यय)
• Form: कृदन्त (past passive participle, क्त); स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; कर्मणि-प्रयोगार्थ (“is said/called”)

• अविद्याप्राप्तिस्वरूपिणी: one embodying the attainment of ignorance
• अविद्याप्राप्तिस्वरूपिणी: Karta (कर्ता/Subject)
• Type: Noun
• Root: अविद्या + प्राप्ति + स्वरूपिन् (प्रातिपदिक)
• Form: तत्पुरुष-समास (अविद्यायाः प्राप्तेः स्वरूपिणी = “embodiment of the attainment of ignorance”); स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• हृल्लेखा: Hṛllekhā (heart-mark; name)
• हृल्लेखा: Karta (कर्ता/Subject)
• Type: Noun
• Root: हृत्/हृद् + लेखा (प्रातिपदिक)
• Form: तत्पुरुष-समास (हृदयस्य लेखा = “mark/line on the heart”); स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• क्लेदिनी: moistening
• क्लेदिनी: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: क्लेदिन् (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण (“moistening/causing dampness”)

• क्लिन्ना: soaked / wet
• क्लिन्ना: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: क्लिन्न (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण (“wet/soaked”)

• क्षोभिणी: agitating
• क्षोभिणी: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: क्षोभिन् (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण (“agitating”)

• मदनातुरा: love-stricken / afflicted by desire
• मदनातुरा: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: मदन + आतुर (प्रातिपदिक)
• Form: तत्पुरुष-समास (मदनेन आतुरा = “distressed by love/desire”); स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण

Speaker

Narada (within the Narada–Sanatkumara dialogue context)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shringara

Characters & Entities

• Madana (Kama)

FAQs

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

The verse lists evocative epithets showing how a force (often read as a personified state such as passion or mind-driven attraction) can both drive one toward ‘attainment of knowledge’ and simultaneously disturb the heart through desire, highlighting the need for disciplined discernment in vidyā.

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

By portraying agitation (kṣobha) and desire (madana) as inner pressures that mark the heart, the verse indirectly supports Bhakti’s emphasis on redirecting attachment from sense-desire to single-pointed devotion, stabilizing the mind so knowledge and devotion mature together.

What practical Vedic knowledge (Vedanga) is highlighted here?

It uses precise technical naming (lakṣaṇa-style epithets) to classify inner states—useful for Vedanga-style analysis (especially the disciplined use of terminology seen in Vyākaraṇa/Nirukta traditions) to recognize and restrain mental agitation that obstructs study and ritual focus.