Shloka 7

Samayakaraṇa

Determination of Proper Times / Formalizing the Condition

Devanagari script

पातालगुह्यां बहुवृक्षरोम्णीं सप्ताधरां सुभ्रु तवास्मि दाता । सकोशबद्धां गजवाजिपूर्णां समन्त्रिहृद्यां नगरैः समेताम् ॥ ७ ॥

Transliteration

pātālaguhyāṃ bahuvṛkṣaromṇīṃ saptādharāṃ subhru tavāsmi dātā | sakośabaddhāṃ gajavājipūrṇāṃ samantrihṛdyāṃ nagaraiḥ sametām || 7 ||

Translation

ହେ ସୁଭ୍ରୁ! ମୁଁ ତୁମକୁ ଏକ ନଗରୀ ଦେବି—ପାତାଳର ଗୁହା ପରି ଗୁପ୍ତ, ଅନେକ ବୃକ୍ଷରୂପ ରୋମରେ ଘନ, ସପ୍ତ ଆଧାରରେ ଭିତ୍ତିସ୍ଥ; କୋଷାଗାରରେ ସୁରକ୍ଷିତ, ଗଜ-ବାଜିରେ ପରିପୂର୍ଣ୍ଣ, ମନ୍ତ୍ରୀମାନଙ୍କ ଦ୍ୱାରା ହୃଦ୍ୟ, ଏବଂ ପାର୍ଶ୍ୱ ନଗରସହିତ ସମ୍ପୂର୍ଣ୍ଣ।

Word by Word

• पाताल-गुह्याम्: having the netherworld as hidden cavity
• पाताल-गुह्याम्: Visheshana (विशेषण)
• Type: Adjective
• Root: पाताल (प्रातिपदिक) + गुह्य (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन; विशेषण of धराम् (understood)

• बहु-वृक्ष-रोम्णीम्: whose ‘hair’ is many trees
• बहु-वृक्ष-रोम्णीम्: Visheshana (विशेषण)
• Type: Adjective
• Root: बहु (प्रातिपदिक) + वृक्ष (प्रातिपदिक) + रोमन्/रोम्णी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन; बहुव्रीहिः—‘whose hairs are many trees’

• सप्त-अधराम्: having seven lower regions
• सप्त-अधराम्: Visheshana (विशेषण)
• Type: Adjective
• Root: सप्त (संख्या-प्रातिपदिक) + अधर (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन; द्विगु-समासः—‘having seven lower regions’

• सुभ्रु: O fair-browed one
• सुभ्रु: Sambodhana (सम्बोधन)
• Type: Noun
• Root: सु-भ्रू (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, सम्बोधन, एकवचन

• तव: to you/your
• तव: Sambandha (सम्बन्ध)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी विभक्ति (Genitive), एकवचन

• अस्मि: I am
• अस्मि: Kriya (क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: लट् (Present), उत्तमपुरुष (1st person), एकवचन; परस्मैपदम्

• दाता: giver
• दाता: Karta (कर्ता)
• Type: Noun
• Root: दातृ (प्रातिपदिक; agent noun from √दा)
• Form: पुंलिङ्ग, प्रथमा विभक्ति (Nominative/कर्ता), एकवचन

• स-कोश-बद्धाम्: secured with treasury
• स-कोश-बद्धाम्: Visheshana (विशेषण)
• Type: Adjective
• Root: स (अव्यय/उपपद) + कोश (प्रातिपदिक) + बद्ध (कृदन्त; √बन्ध्)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन; ‘bound/secured with treasury’ (with storehouses)

• गज-वाजि-पूर्णाम्: filled with elephants and horses
• गज-वाजि-पूर्णाम्: Visheshana (विशेषण)
• Type: Adjective
• Root: गज (प्रातिपदिक) + वाजिन्/वाजि (प्रातिपदिक) + पूर्ण (प्रातिपदिक/कृदन्त)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन; ‘filled with elephants and horses’

• स-मन्त्रि-हृद्याम्: with pleasing ministers
• स-मन्त्रि-हृद्याम्: Visheshana (विशेषण)
• Type: Adjective
• Root: स (अव्यय/उपपद) + मन्त्रिन् (प्रातिपदिक) + हृद्य (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन; ‘pleasing with ministers / having agreeable ministers’

• नगरैः: with towns/cities
• नगरैः: Karana (करण)
• Type: Noun
• Root: नगर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया विभक्ति (Instrumental/करण), बहुवचन (plural)

• समेताम्: accompanied (together with)
• समेताम्: Visheshana (विशेषण)
• Type: Adjective
• Root: समेत (कृदन्त; √इ + सम्)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन; past participle used adjectivally—‘accompanied/attended’

Speaker

Narrative voice within a royal/donation context (king/benefactor addressing a lady); framed in Narada Purana Uttara-Bhaga discourse

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: shringara

Secondary Rasa: adbhuta

FAQs

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

It portrays the classical puranic ideal of dāna and royal stewardship—bestowing a well-ordered, protected settlement—implying that righteous governance and generous endowments support dharma and generate punya within sacred-land (kshetra) narratives.

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

While not explicitly devotional, it supports the bhakti ecosystem indirectly: stable towns, treasuries, and competent ministers enable temple worship, festivals, pilgrim care, and sustained service (seva), which are practical foundations for public Vishnu-bhakti in kshetra contexts.

What practical Vedic knowledge (Vedanga) is highlighted here?

No specific Vedanga (like Vyakarana or Jyotisha) is taught directly; the verse instead reflects applied Rajadharma—administration (mantri), resources (kosa), and protection (gaja-vaji)—as the worldly framework often assumed in puranic ritual and pilgrimage management.