Narada Purana — Purva Bhaga, Shloka 144

The Description of the Worship of Rāma and Others

Rāmādi-pūjā-vidhāna

Devanagari script

द्विभुजं स्वर्णरुचुरतनुं पद्मनिभेक्षणम् । धनुर्बाणकरं रामसेवासंसक्तमानसम् ॥ १४४ ॥

Transliteration

dvibhujaṃ svarṇarucuratanuṃ padmanibhekṣaṇam | dhanurbāṇakaraṃ rāmasevāsaṃsaktamānasam || 144 ||

Translation

ദ്വിഭുജൻ, സ്വർണ്ണപ്രഭയുള്ള ശരീരം, പദ്മസദൃശ നേത്രങ്ങൾ; ധനുസ്സും ബാണവും ധരിച്ച്, മനസ്സ് മുഴുവനും രാമസേവയിൽ ലീനനായവൻ।

Word by Word

• द्वि-भुजम्: two-armed
• द्वि-भुजम्: Karma (कर्म)
• Type: Adjective
• Root: द्वि (संख्या-प्रातिपदिक) + भुज (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2), एकवचन; द्विगु: 'two-armed' (object of ध्यान)

• स्वर्ण-रुचि-उर-तनुम्: golden-radiant-bodied
• स्वर्ण-रुचि-उर-तनुम्: Visheshana (विशेषण)
• Type: Adjective
• Root: स्वर्ण (प्रातिपदिक) + रुचि (प्रातिपदिक) + उर (प्रातिपदिक) + तनु (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2), एकवचन; बहुपद-तत्पुरुष: 'having a body/chest with golden radiance'

• पद्म-निभ-ईक्षणम्: lotus-eyed
• पद्म-निभ-ईक्षणम्: Visheshana (विशेषण)
• Type: Adjective
• Root: पद्म (प्रातिपदिक) + निभ (प्रातिपदिक) + ईक्षण (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2), एकवचन; कर्मधारय: 'lotus-like-eyed'

• धनुः-बाण-करम्: bow-and-arrow-handed
• धनुः-बाण-करम्: Visheshana (विशेषण)
• Type: Adjective
• Root: धनुस् (प्रातिपदिक) + बाण (प्रातिपदिक) + कर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2), एकवचन; तत्पुरुष: 'having bow-and-arrow in hand'

• राम-सेवा-संसक्त-मानसम्: mind-attached to Rāma’s service
• राम-सेवा-संसक्त-मानसम्: Visheshana (विशेषण)
• Type: Adjective
• Root: राम (प्रातिपदिक) + सेवा (प्रातिपदिक) + संसक्त (कृदन्त-प्रातिपदिक, सञ्ज्/ससञ्ज् + क्त) + मानस (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2), एकवचन; तत्पुरुष: 'whose mind is attached to service of Rāma'

Speaker

Narada (in dialogue context with the Sanatkumara brothers)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: bhakti

Secondary Rasa: vira

Characters & Entities

• Rama

FAQs

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

It presents an archetype of devotion: the devotee’s mind becomes fully absorbed (saṃsakta) in Rāma-sevā, while Rāma is contemplated in a concrete, auspicious form fit for dhyāna.

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

Bhakti is shown as one-pointed attachment of the mind to divine service—seeing the Lord’s form (lotus-eyed, radiant, bow-bearing) and letting that contemplation mature into continuous sevā.

What practical Vedic knowledge (Vedanga) is highlighted here?

Indirectly, it supports upāsanā/dhyāna practice: precise visualization and correct recitation depend on śikṣā (phonetics) and vyākaraṇa (clarity of meaning), which stabilize mantra-based devotion.