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 ||
ຂໍໃຫ້ ຣຸດຣານີ—ນຸ່ມສາວສົດໃໝ່ເສມອ, ມີສາມຕາ, ນຸ່ງໜັງເສືອ—ຖືຄະຕວາງຄະ, ຖືຕຣິສູນ, ຖືສາຍປະຄໍາຣຸດຣາກສະ ແລະກໍາໄລ, ຈົ່ງປະທານສິຣີແຫ່ງຄວາມບໍ່ຢ້ານໃຫ້ແກ່ພວກເຮົາ. ດ້ວຍຄວາມປິຕິ, ຊ່ອງຜົມຊະຕາຂອງນາງສ່ອງປະກາຍດັ່ງພວງຟ້າຜ່າ, ແລະຈັນທຣາເສີ້ຍປະດັບເປັນມົງກຸດ. ນາງແມ່ນ ສາວິຕຣີ, ຂີ່ງົວ (ວຣິສະວາຫະນາ), ກາຍຂາວສະຫວ່າງ, ຄວນແກ່ການພິຈາລະນາ—ເປັນສະພາບແຫ່ງ ຢະຊຸຣເວດ.
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.