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Narada Purana — Purva Bhaga, Shloka 49

The Description of the Four Durgā Mantras

हृद्यघोरकुमारादिकंदर्प्पं तदनंतरम् । गुह्यदेशे प्रविन्यस्येद्वामदेवादिमन्मथम् ॥ ४९ ॥

hṛdyaghorakumārādikaṃdarppaṃ tadanaṃtaram | guhyadeśe pravinyasyedvāmadevādimanmatham || 49 ||

پھر دل کے مقام پر اَگھورکُمار وغیرہ کے روپ میں کندرپ کا نیاس کرے۔ اس کے بعد گُہیہ (پوشیدہ) مقام میں وام دیو وغیرہ کے روپ میں منمتھ کو قائم کرے۔

हृदिin/on the heart
हृदि:
Adhikarana (अधिकरण)
TypeNoun
Rootहृद् (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी-विभक्ति (अधिकरण), एकवचन
अघोर-कुमार-आदिकम्Aghora-kumāra etc.
अघोर-कुमार-आदिकम्:
Karma (कर्म)
TypeNoun
Rootअघोर (प्रातिपदिक) + कुमार (प्रातिपदिक) + आदिक (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; ‘अघोरकुमारादि’ = ‘Aghora-kumāra etc.’
दर्प्पम्Darp(a) (name/form)
दर्प्पम्:
Karma (कर्म)
TypeNoun
Rootदर्प (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति, एकवचन
तत्then
तत्:
Sambandha (सम्बन्ध/प्रयोगसूचक)
TypeIndeclinable
Rootतद् (सर्वनाम-प्रातिपदिक)
Formअव्ययवत् प्रयोग; अनुक्रमसूचक (then/thereafter)
अनन्तरम्immediately after
अनन्तरम्:
Kriyā-viśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootअनन्तर (प्रातिपदिक/अव्ययीभावार्थ)
Formअव्यय; क्रमवाचक (immediately after)
गुह्य-देशेin the secret region (genitals)
गुह्य-देशे:
Adhikarana (अधिकरण)
TypeNoun
Rootगुह्य (प्रातिपदिक) + देश (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी-विभक्ति (अधिकरण), एकवचन; ‘गुह्यः देशः’
प्र-विन्यस्येत्should place/arrange
प्र-विन्यस्येत्:
Kriyā (क्रिया)
TypeVerb
Rootप्र-वि-नि-√अस्/न्यस् (धातु; ‘विन्यस्’ प्रयोग)
Formविधिलिङ् (optative), परस्मैपद, प्रथम-पुरुष, एकवचन
वामदेव-आदि-मन्यमथम्Manmatha beginning with Vāmadeva
वामदेव-आदि-मन्यमथम्:
Karma (कर्म)
TypeNoun
Rootवामदेव (प्रातिपदिक) + आदि (प्रातिपदिक) + मन्मथ (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; ‘वामदेवादि’ = ‘Vāmadeva etc.’

Sanatkumara (in instruction to Narada, within a technical/ritual teaching sequence)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: shringara

A
Aghora-kumara
K
Kandarpa
V
Vamadeva
M
Manmatha

FAQs

It teaches internal worship through nyāsa—placing mantra-deity forms into specific bodily centers—so the practitioner’s body becomes a consecrated field for disciplined sādhanā rather than mere external ritual.

By prescribing devotional internalization: the deity is not only worshipped outwardly but installed within the heart and vital centers, aligning emotion (hṛd) and embodied life with sacred remembrance.

It reflects applied ritual-technology: precise nyāsa procedure (a technical prayoga) that relies on correct recitation and placement—closely tied to śikṣā (phonetics) and kalpa (ritual method) in practice.