Shloka 26

Rukmāṅgada–Vāmadeva Saṃvāda: Ahimsa, Hunting, and the Fruit of Dvādaśī-Bhakti

Devanagari script

चन्दनैः सतमालैश्च सालैः पिप्पलचंपकैः । क्रमुकैर्दाडिमैश्चैव धात्रीवृक्षैः सहस्रशः ॥ २६ ॥

Transliteration

candanaiḥ satamālaiśca sālaiḥ pippalacaṃpakaiḥ | kramukairdāḍimaiścaiva dhātrīvṛkṣaiḥ sahasraśaḥ || 26 ||

Translation

ที่นั่นมีหมู่ไม้เป็นพัน ๆ ได้แก่จันทน์ สตมาล ศาละ โพธิ์ และจำปา อีกทั้งหมาก ทับทิม และต้นธาตรี (มะขามป้อม) มากมายเหลือคณา।

Word by Word

चन्दनैःwith sandalwood (trees)

सतमालैःwith satamāla trees

चand

सालैःwith śāla trees

पिप्पल-चम्पकैःwith pippala and campaka trees

क्रमुकैःwith areca-nut palms

दाडिमैःwith pomegranate trees

चand

एवindeed, also

धात्री-वृक्षैःwith dhātrī (āmalakī) trees

सहस्रशःby the thousands, in thousands

Speaker

Narada (narrating a tirtha’s sacred landscape within Uttara-Bhaga)

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 sanctifies the tirtha by portraying it as abundantly filled with auspicious trees, implying a place naturally conducive to punya (merit), purity, and devotional acts performed in a sacred environment.

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

While not directly teaching a bhakti doctrine, it supports bhakti practice by emphasizing the holy setting—sacred groves around a tirtha—where worship, remembrance, and offerings become especially fruitful.

What practical Vedic knowledge (Vedanga) is highlighted here?

Indirectly, it reflects ritual ecology: knowing which trees are auspicious and used in worship (e.g., sandalwood for anointing, pippala as sacred), aligning with kalpa-style practical ritual knowledge rather than grammar or astrology.