Narada Purana — Purva Bhaga, Shloka 114

Pañca-prakṛti-nirūpaṇa and Mantra-vidhi: Rādhā, Mahālakṣmī, Durgā, Sarasvatī, Sāvitrī; plus Sāvitrī-Pañjara

Devanagari script

ग्रीष्ममध्याह्नमार्तंडसहस्रसमविग्रहाम् । ईषद्धास्यप्रसन्नास्यां रत्नभूषणभूषिताम् ॥ ११४ ॥

Transliteration

grīṣmamadhyāhnamārtaṃḍasahasrasamavigrahām | īṣaddhāsyaprasannāsyāṃ ratnabhūṣaṇabhūṣitām || 114 ||

Translation

พระรูปของพระนางสว่างไสวประหนึ่งดวงอาทิตย์ยามเที่ยงในฤดูร้อนนับพัน; พระพักตร์สงบด้วยรอยยิ้มอ่อนโยน และทรงประดับด้วยเครื่องประดับอัญมณีอันวิจิตร।

Word by Word

• ग्रीष्म-मध्याह्न-मार्तण्ड-सहस्र-सम-विग्रहाम्: having a form equal to a thousand summer-noon suns
• ग्रीष्म-मध्याह्न-मार्तण्ड-सहस्र-सम-विग्रहाम्: Karma (कर्म)
• Type: Adjective
• Root: ग्रीष्म (प्रातिपदिक) + मध्याह्न (प्रातिपदिक) + मार्तण्ड (प्रातिपदिक) + सहस्र (प्रातिपदिक) + सम (प्रातिपदिक/अव्यय-प्राय) + विग्रह (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन; बहुव्रीहिः—“यस्या विग्रहः (देहः) ग्रीष्म-मध्याह्न-मार्तण्ड-सहस्र-समः”

• ईषत्: slightly
• ईषत्: Visheshana (विशेषण/क्रियाविशेषण)
• Type: Indeclinable
• Root: ईषत् (अव्यय)
• Form: अव्यय; परिमाण/अल्पत्व-बोधक क्रियाविशेषण (adverb: slightly)

• हास्य-प्रसन्न-आस्याम्: with a face brightened by a gentle smile
• हास्य-प्रसन्न-आस्याम्: Karma (कर्म)
• Type: Adjective
• Root: हास्य (प्रातिपदिक) + प्रसन्न (प्रातिपदिक) + आस्य (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन; कर्मधारयः—“हास्येन प्रसन्नम् आस्यम् यस्याः”

• रत्न-भूषण-भूषिताम्: adorned with jeweled ornaments
• रत्न-भूषण-भूषिताम्: Karma (कर्म)
• Type: Adjective
• Root: रत्न (प्रातिपदिक) + भूषण (प्रातिपदिक) + भूषित (कृदन्त; भूष् धातु)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन; तृतीया-तत्पुरुषः—“रत्नभूषणैः भूषिता” (past passive participle)

Speaker

Narada (narrating to the Sanatkumara brothers, descriptive passage)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

FAQs

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

It conveys divya-tejas (transcendent radiance) and saumya-bhāva (gentle serenity) as marks of an auspicious divine presence, guiding the devotee’s mind toward reverent contemplation (dhyāna).

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

By emphasizing a pleasing, smiling countenance and luminous beauty, it supports bhakti through loving remembrance and visualization—devotion becomes steady when the mind holds an uplifting divine form.

What practical Vedic knowledge (Vedanga) is highlighted here?

The verse uses precise descriptive compounds and imagery suited to dhyāna/stuti composition—useful for Vyākaraṇa (compound formation and syntax) and Chandas-oriented poetic construction, though it is not a ritual procedure verse.