Narada Purana — Purva Bhaga, Shloka 111
The Explanation of Sandhyā and Related Daily Observances
Saṅdhyā-ādi Nitya-karma-Vidhi
पञ्चान्तकः सिद्धगौर्या युक्तश्चाथ शिरोत्तमः । त्रैलोक्यविद्यया युक्तो मन्त्रशक्त्यैकरुद्रकः ॥ १११ ॥
pañcāntakaḥ siddhagauryā yuktaścātha śirottamaḥ | trailokyavidyayā yukto mantraśaktyaikarudrakaḥ || 111 ||
បន្ទាប់មក មាន «បញ្ចាន្តក» (Pañcāntaka) រួមជាមួយ «សិទ្ធគោរី» (Siddha-Gaurī) ដ៏បានសម្រេច; ហើយក៏មាន «សិរោត្តម» (Śirottama) ដែលពេញដោយចំណេះដឹងនៃលោកទាំងបី; និង «ឯករុទ្រក» (Ekarudraka) ដែលកាន់កាប់អំណាចមន្ត្រាតែមួយ ដ៏ផ្តោតជាឯក។
Narada (in an instructional enumeration within the Vedanga/Mantra-vidya context, as transmitted in the Narada Purana dialogue tradition)
Vrata: none
Primary Rasa: adbhuta
Secondary Rasa: vira
FAQs
It highlights specialized mantra-vidyā: specific sacred designations (names/forms) are presented as carriers of distinct powers—such as tri-loka-vidyā (comprehensive knowledge) and mantra-śakti (focused efficacy)—indicating that mantra practice is treated as a technical, disciplined science.
By naming deity-linked forms (Gaurī/Rudra) alongside powers like mantra-śakti, the verse implies devotion is strengthened through correct invocation and reverent association with divine energies, not merely sentiment—bhakti expressed through precise mantra-oriented worship.
Mantra-śakti and vidyā-classification: the verse reflects a Vedanga-style cataloging of mantra/deity forms and their assigned competencies, useful for ritual application (japa, nyāsa, and targeted prayoga) under proper guidance.