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Narada Purana — Purva Bhaga, Shloka 130

Rādhā-sambaddha-mantra-vyākhyā

Rādhā-Related Mantras Explained

हंसो धरा स्वयं युक्तस्तेजश्चरसमन्वितम् । वायुः प्रभाचरयुता ग्रासशक्तिसमन्वितः ॥ १३० ॥

haṃso dharā svayaṃ yuktastejaścarasamanvitam | vāyuḥ prabhācarayutā grāsaśaktisamanvitaḥ || 130 ||

หงส์ (หํส) โดยสภาพย่อมประกอบกับธาตุดิน; เตชะ (ไฟ) ประกอบด้วยความเคลื่อนไหว; และวายุพร้อมด้วยแสงและการเคลื่อนที่ มีพลังในการครอบงำและกลืนกิน

हंसःHaṃsa (swan / a form-name)
हंसः:
Karta (कर्ता)
TypeNoun
Rootहंस (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
धराःEarth
धराः:
Karta (कर्ता)
TypeNoun
Rootधरा (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन (पाठे ‘धरा’ इति); ‘earth’
स्वयम्by oneself
स्वयम्:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootस्वयम् (अव्यय)
Formअव्यय, आत्मवाचक (reflexive adverb)
युक्तःendowed/connected
युक्तः:
Viśeṣaṇa (विशेषण)
TypeVerb
Rootयुज् (धातु)
Formक्त (past passive participle) प्रयुक्तः विशेषणवत्; पुंलिङ्ग, प्रथमा, एकवचन; ‘joined/endowed’
तेजःsplendor/energy
तेजः:
Sambandha (सम्बन्ध)
TypeNoun
Rootतेजस् (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
चर-समन्वितम्endowed with movement
चर-समन्वितम्:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootचर + समन्वित (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; समास: चर (moving) + समन्वित (endowed with)
वायुःWind
वायुः:
Karta (कर्ता)
TypeNoun
Rootवायु (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
प्रभा-चर-युताendowed with moving radiance
प्रभा-चर-युता:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootप्रभा + चर + युता (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; समास: प्रभा (light) + चर (moving) + युता (endowed with)
ग्रास-शक्ति-समन्वितःpossessed of the power to devour
ग्रास-शक्ति-समन्वितः:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootग्रास + शक्ति + समन्वित (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; समास: ग्रास (devouring) + शक्ति (power) + समन्वित (possessed of)

Sanatkumara (teaching Narada)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: none

H
Hamsa
D
Dhara (Earth)
T
Tejas (Fire)
V
Vayu (Wind)

FAQs

It assigns distinctive śaktis (powers) to cosmic principles—earth’s stability/connectedness, fire’s mobility, and wind’s grasping-consumptive force—showing an ordered, intelligible creation governed by inherent natures (svabhāva).

By portraying the universe as structured through divinely ordered powers, it supports bhakti as reverent recognition of a higher governing principle (often contemplated as Haṁsa/Nārāyaṇa) behind elemental functions.

It reflects technical mapping of elemental qualities and functions—useful for applied śāstric frameworks (e.g., ritual/kalpa correspondences and interpretive cosmology used alongside Vedāṅga-style classifications).