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Narada Purana — Purva Bhaga, Shloka 3

The Narration of the Brāhma Purāṇa’s Account

Brāhma Purāṇānukramaṇikā

अधुना श्रोतुमिच्छामि पुराणाख्यानमुत्तमम् । यस्मिन्यस्मिन्पुराणे तु यद्यदाख्यानकं मुने । तत्सर्वं मे समाचक्ष्व सर्वज्ञस्त्वं यतो मतः ॥ ३ ॥

adhunā śrotumicchāmi purāṇākhyānamuttamam | yasminyasminpurāṇe tu yadyadākhyānakaṃ mune | tatsarvaṃ me samācakṣva sarvajñastvaṃ yato mataḥ || 3 ||

والآن أودّ أن أسمع أسمى حكايةٍ من حكايات البورانا. أيها الموني، أيًّا كانت القصصُ الواردة في أيّ بورانا، فاقصصها عليّ كلَّها؛ إذ إنك تُعَدّ عند الناس عليمًا بكل شيء.

adhunānow
adhunā:
Kriya-visheshana (क्रियाविशेषण)
TypeIndeclinable
Rootadhunā (अव्यय)
Formअव्यय; कालवाचक क्रियाविशेषण (temporal adverb)
śrotumto hear
śrotum:
Prayojana (प्रयोजन)
TypeVerb
Rootśru (श्रु धातु)
Formतुमुन्-प्रत्ययान्त (Infinitive/तुमुन्), अव्ययवत्
icchāmiI wish
icchāmi:
Kriya (क्रिया)
TypeVerb
Rootiṣ (इष् धातु)
Formलट् (Present/लट्), उत्तमपुरुष (1st person/उत्तमपुरुष), एकवचन
purāṇa-ākhyānamPurāṇic narrative
purāṇa-ākhyānam:
Karma (कर्म)
TypeNoun
Rootpurāṇa (प्रातिपदिक) + ākhyāna (प्रातिपदिक)
Formनपुंसकलिङ्गे, द्वितीया (2nd/द्वितीया), एकवचन
uttamamexcellent
uttamam:
Visheshana (विशेषण)
TypeAdjective
Rootuttama (प्रातिपदिक)
Formनपुंसकलिङ्गे, द्वितीया (2nd/द्वितीया), एकवचन; विशेषण—ākhyānam-विशेषण
yasminin which
yasmin:
Adhikarana (अधिकरण)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्गे, सप्तमी (7th/सप्तमी), एकवचन; सम्बन्धसूचक relative pronoun
asminin this
asmin:
Adhikarana (अधिकरण)
TypeNoun
Rootidam (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्गे, सप्तमी (7th/सप्तमी), एकवचन; निर्देशसूचक
purāṇePurāṇa
purāṇe:
Adhikarana (अधिकरण)
TypeNoun
Rootpurāṇa (प्रातिपदिक)
Formनपुंसकलिङ्गे, सप्तमी (7th/सप्तमी), एकवचन
tuindeed / but
tu:
Sambandha (सम्बन्ध)
TypeIndeclinable
Roottu (अव्यय)
Formअव्यय; अवधान/विरोधसूचक (particle)
yatwhatever
yat:
Karma (कर्म)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्गे, प्रथमा/द्वितीया (1st/2nd), एकवचन; पुनरुक्त-सम्बन्ध (correlative)
yatwhatever (each)
yat:
Karma (कर्म)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्गे, प्रथमा/द्वितीया (1st/2nd), एकवचन; पुनरुक्त-सम्बन्ध (repetition for distributive sense)
ākhyānakamepisode / story
ākhyānakam:
Karma (कर्म)
TypeNoun
Rootākhyānaka (प्रातिपदिक)
Formनपुंसकलिङ्गे, प्रथमा/द्वितीया (1st/2nd), एकवचन; ‘episode/narrative’
muneO sage
mune:
Sambodhana (सम्बोधन)
TypeNoun
Rootmuni (प्रातिपदिक)
Formपुंलिङ्गे, सम्बोधन (Vocative/सम्बोधन), एकवचन
tatthat
tat:
Karma (कर्म)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्गे, द्वितीया (2nd/द्वितीया), एकवचन; संकेत (correlative: ‘that’)
sarvamall
sarvam:
Karma (कर्म)
TypeNoun
Rootsarva (प्रातिपदिक)
Formनपुंसकलिङ्गे, द्वितीया (2nd/द्वितीया), एकवचन; ‘all’
meto me
me:
Sampradana (सम्प्रदान)
TypeNoun
Rootmad (सर्वनाम-प्रातिपदिक)
Formचतुर्थी/षष्ठी (4th/6th), एकवचन; here dative sense ‘to me’
sam-ācakṣvatell / explain
sam-ācakṣva:
Kriya (क्रिया)
TypeVerb
Rootsam-ā-cakṣ (सम्+आ+चक्ष् धातु)
Formलोट् (Imperative/लोट्), मध्यमपुरुष (2nd/मध्यमपुरुष), एकवचन; परस्मैपद
sarva-jñaḥall-knowing
sarva-jñaḥ:
Visheshana (विशेषण)
TypeAdjective
Rootsarva (प्रातिपदिक) + jña (प्रातिपदिक)
Formपुंलिङ्गे, प्रथमा (1st/प्रथमा), एकवचन; विशेषण—tvam-विशेषण
tvamyou
tvam:
Karta (कर्ता)
TypeNoun
Roottvad (सर्वनाम-प्रातिपदिक)
Formप्रथमा (1st/प्रथमा), एकवचन; सर्वनाम
yataḥbecause
yataḥ:
Hetu (हेतु)
TypeIndeclinable
Rootyataḥ (अव्यय)
Formअव्यय; हेत्वर्थक (causal indeclinable: ‘because/since’)
mataḥare considered
mataḥ:
Kriya (क्रिया)
TypeVerb
Rootman (मन् धातु)
Formकृदन्त—क्त (Past Passive Participle/क्त), पुंलिङ्गे, प्रथमा (1st/प्रथमा), एकवचन; ‘considered/held (to be)’

Narada

Vrata: none

Primary Rasa: adbhuta

Secondary Rasa: bhakti

N
Narada

FAQs

It shows the disciple’s proper approach—humble inquiry and eagerness to hear sacred history—affirming that comprehensive śravaṇa (listening) to Purāṇic accounts is a means to grasp Dharma and the broader Purāṇic vision.

By emphasizing “śrotum icchāmi” (I wish to hear), it highlights śravaṇa as a foundational limb of Bhakti: devotion begins by hearing the Lord-centered narratives spread across the Puranas, as taught by realized sages.

The verse mainly signals an anukramaṇikā-style method—systematic cataloging and explanation of narratives across texts—rather than a specific Vedāṅga; it reflects the practical discipline of organized transmission and textual comprehension.