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Narada Purana — Purva Bhaga, Shloka 67

The Description of the Worship of Rāma and Others

Rāmādi-pūjā-vidhāna

शिरोललाटभ्रूमध्यतालुकण्ठेषु हृद्यपि । नाभ्यंघ्रिजानुपादेषु दशार्णान्विन्यसेन्मनोः ॥ ६७ ॥

śirolalāṭabhrūmadhyatālukaṇṭheṣu hṛdyapi | nābhyaṃghrijānupādeṣu daśārṇānvinyasenmanoḥ || 67 ||

พึงน้อมใจวางอักษรสิบของมนต์ไว้ที่ศีรษะ หน้าผาก ระหว่างคิ้ว เพดานปาก ลำคอ และดวงใจ; แล้ววางที่สะดือ เท้า เข่า และหน้าแข้งตามลำดับ ทำการนยาสะด้วยใจ.

शिरः-ललाट-भ्रू-मध्य-तालु-कण्ठेषुin the head, forehead, brow-center, palate, and throat
शिरः-ललाट-भ्रू-मध्य-तालु-कण्ठेषु:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootशिरस् + ललाट + भ्रू + मध्य + तालु + कण्ठ (प्रातिपदिक-समाहार)
Formसमाहार-द्वन्द्व; अन्ते ‘कण्ठ’ शब्देन रूपम्; पुंलिङ्ग, सप्तमी (7th), बहुवचन; locative plural: ‘in/on the head, forehead, brow-middle, palate, and throat’
हृदिin the heart
हृदि:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootहृद् (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी (7th), एकवचन; locative singular
अपिalso
अपि:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootअपि (अव्यय)
Formसमुच्चय/अप्यर्थक अव्यय; particle ‘also’
नाभि-अङ्घ्रि-जानु-पादेषुin the navel, feet, knees, and feet/soles
नाभि-अङ्घ्रि-जानु-पादेषु:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootनाभि + अङ्घ्रि + जानु + पाद (प्रातिपदिक-समाहार)
Formसमाहार-द्वन्द्व; अन्ते ‘पाद’ शब्देन रूपम्; पुंलिङ्ग, सप्तमी (7th), बहुवचन; locative plural
दश-अर्णान्the ten syllables/letters
दश-अर्णान्:
Karma (कर्म)
TypeNoun
Rootदश (संख्या) + अर्ण (प्रातिपदिक)
Formद्विगु-समास; ‘दश’ संख्या-पूर्वकः; पुंलिङ्ग, द्वितीया (2nd), बहुवचन; accusative plural
विन्यसेत्should place/assign
विन्यसेत्:
Kriyā (क्रिया)
TypeVerb
Rootनि + अस्/स्य (धातु: √स्यन्द/√अस्?; here causative/denominative sense ‘to place’)
Formविधिलिङ् (optative), परस्मैपद, प्रथमपुरुष, एकवचन; ‘should place/assign’ (from √न्यस् ‘to place’, with vi-)
मनोःof the mantra/Manu (i.e., of the mantra-form)
मनोः:
Sambandha/Ṣaṣṭhī (सम्बन्ध/षष्ठी)
TypeNoun
Rootमनु (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th), एकवचन; genitive singular

Sanatkumara (teaching Narada)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: none

FAQs

It teaches mantra-nyāsa: internalizing the mantra by mentally placing its syllables on key bodily centers, making the practitioner’s body a consecrated seat of the mantra and steadying concentration.

By prescribing mindful installation of mantra-syllables, it supports devotional upāsanā: the devotee remembers the deity/mantra continuously, turning the body-mind into an instrument of worship through focused remembrance.

It reflects Śikṣā (phonetics) and mantra-prayoga: the disciplined use of syllables (arṇa) and their ritual placement (nyāsa) as a technical method to stabilize japa and meditation.