Narada Purana — Purva Bhaga, Shloka 56
Gṛhastha-nitya-karman: Śauca, Sandhyā-vidhi, Pañca-yajña, and Āśrama-krama
रुद्राणी नवयौवना त्रिनयना वैयाघ्रचर्मांबरा खट्वांगत्रिशिखाक्षसूत्रवलयाऽभीतिश्रियै चास्तु नः । विद्युद्दामजटाकलापविलसद्बालेंदुमौलिर्मुदा सावित्री वृषवाहना सिततनुर्ध्येया यजूरूपिणी ॥ ५६ ॥
rudrāṇī navayauvanā trinayanā vaiyāghracarmāṃbarā khaṭvāṃgatriśikhākṣasūtravalayā'bhītiśriyai cāstu naḥ | vidyuddāmajaṭākalāpavilasadbāleṃdumaulirmudā sāvitrī vṛṣavāhanā sitatanurdhyeyā yajūrūpiṇī || 56 ||
សូមឲ្យរុទ្រាណី—វ័យក្មេងជានិច្ច មានភ្នែកបី ស្លៀកស្បែកខ្លា—កាន់ខដ្វាង្គ ត្រីសូល និងខ្សែរុទ្រាក្សៈជាពុទ្ធិ និងកងដៃ—ប្រទានសិរីល្អនៃភាពមិនភ័យដល់យើង។ សក់ជាតាដ៏រុងរឿងដូចខ្សែរពន្លឺរន្ទះ ហើយព្រះចន្ទកន្លះតុបតែងលើមកុដដោយសេចក្តីរីករាយ។ នាងគឺសាវិត្រី ជិះគោព្រៃ (វೃಷ) មានរូបស សមស្របសម្រាប់សមាធិ—ជាអ្នកមានសភាពជាយជួរវេទៈ។
Narada (in a stotra-style passage within the Narada Purana’s teaching dialogue)
Vrata: none
Primary Rasa: bhakti
Secondary Rasa: vira
FAQs
It presents the Goddess as both a protective power (granting abhaya/fearlessness) and as Veda-svarūpa—specifically the living form of the Yajurveda—linking devotion, mantra, and inner protection into one meditative vision.
Bhakti here is expressed as dhyāna and stuti: contemplating the Goddess’ iconography (three eyes, crescent moon, bull mount) and praying for her grace, showing that devotion becomes effective when joined with focused remembrance and surrender.
The verse emphasizes Vedic-mantra orientation (Yajurveda as her form), pointing to ritual application (yajña/adhvara spirit of the Yajur tradition) and disciplined recitation/meditation—key concerns supported by Śikṣā (phonetics) and Vyākaraṇa (correct form) in practice.