Narada Purana — Purva Bhaga, Shloka 92

Mahāviṣṇu-Mantras: Aṣṭākṣarī, Sudarśana-Astra, Nyāsa Systems, Āvaraṇa-Pūjā, and Prayogas

Devanagari script

महारत्नौघखचितस्फुरत्तोरणमंडपे । मौक्तिकौघशमदमविराजितवितानके ॥ ९२ ॥

Transliteration

mahāratnaughakhacitasphurattoraṇamaṃḍape | mauktikaughaśamadamavirājitavitānake || 92 ||

Translation

នៅក្នុងមណ្ឌបនោះ ទ្វារតូរ៉ណៈភ្លឺរលោង តុបតែងដោយកំណប់មហារត្នជាច្រើន ហើយវិតានក៏រុងរឿងដោយគំនរមុក្ដា (គុជខ្យង) យ៉ាងវិចិត្រ។

Word by Word

• महāरत्नौघखचितस्फुरत्-तोरण-मण्डपे: in the pavilion with a gate/arch shining, inlaid with heaps of great jewels
• महāरत्नौघखचितस्फुरत्-तोरण-मण्डपे: Adhikarana (अधिकरण)
• Type: Noun
• Root: महā + रत्न + ओघ + खचित (√खच्/खच् धातु, क्त) + स्फुरत् (√स्फुर् धातु, शतृ) + तोरण + मण्डप (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; समासः—विशेषणपूर्वक तत्पुरुषः; अर्थतः ‘...मण्डपे’ इति अधिकरणम् (Locative of place)

• मौक्तिकौघशमदमविराजित-वितानके: in the canopy adorned with heaps of pearls, (and) with calmness and self-control
• मौक्तिकौघशमदमविराजित-वितानके: Adhikarana (अधिकरण)
• Type: Noun
• Root: मौक्तिक + ओघ + शम + दम + विराजित (√राज् धातु, वि+क्त) + वितानक (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; समासः—तत्पुरुषः (विराजितवितानके = विराजितेन वितानके)

Speaker

Narada (narration within the dialogue context with Sanatkumara tradition)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

FAQs

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

The jeweled pavilion and pearl-canopy function as a Purāṇic visualization of divine majesty—outer splendor reflecting an inner, sacred order that draws the mind toward reverence and contemplation.

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

By portraying an awe-inspiring sacred space, the verse supports bhakti through dhyāna (devotional visualization): beauty and sanctity elevate attention, making the heart naturally incline toward worship and remembrance.

What practical Vedic knowledge (Vedanga) is highlighted here?

Indirectly, it aligns with ritual-space principles—mandapa/toraṇa/vitāna as elements of a consecrated setting—useful for understanding how sacred environments are described and idealized in Purāṇic and ritual literature.