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Narada Purana — Purva Bhaga, Shloka 3

Manvantaras and Indras; Sudharmā’s Liberation through Viṣṇu-Pradakṣiṇā; Supremacy of Hari-Bhakti

एकदा सर्वभोगाढ्यो विबुधैः परिवारितः । अप्सरोगणसंकीर्णो बृहस्पतिमभाषत ॥ ३ ॥

ekadā sarvabhogāḍhyo vibudhaiḥ parivāritaḥ | apsarogaṇasaṃkīrṇo bṛhaspatimabhāṣata || 3 ||

وذاتَ مرةٍ، وهو غارقٌ في كلّ نعيم، محاطٌ بالآلهة، وبين جموع الأبسَرات، خاطبَ بِرِهَسْبَتِي.

ekadāonce
ekadā:
Kālādhi karaṇa / Kriyāviśeṣaṇa (काल/क्रियाविशेषण)
TypeIndeclinable
Rootekadā (अव्यय)
FormIndeclinable adverb (कालवाचक-अव्यय)
sarva-bhoga-āḍhyaḥabounding in all pleasures
sarva-bhoga-āḍhyaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootsarva (प्रातिपदिक) + bhoga (प्रातिपदिक) + āḍhya (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Singular; qualifying (Indra implied): “rich in all enjoyments”
vibudhaiḥby the gods
vibudhaiḥ:
Karaṇa (करण)
TypeNoun
Rootvibudha (प्रातिपदिक)
FormMasculine, Instrumental (3rd/तृतीया), Plural
parivāritaḥsurrounded
parivāritaḥ:
Karta (कर्ता; predicate participle)
TypeVerb
Rootpari+vṛ (धातु)
FormPast passive participle (क्त), Masculine, Nominative (1st/प्रथमा), Singular; “surrounded”
apsarā-gaṇa-saṃkīrṇaḥsurrounded by groups of Apsarases
apsarā-gaṇa-saṃkīrṇaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootapsaras (प्रातिपदिक) + gaṇa (प्रातिपदिक) + saṃkīrṇa (प्रातिपदिक from saṃ+kṝ)
FormMasculine, Nominative (1st/प्रथमा), Singular; “mingled with groups of Apsarases”
bṛhaspatimBṛhaspati
bṛhaspatim:
Karma (कर्म)
TypeNoun
Rootbṛhaspati (प्रातिपदिक)
FormMasculine, Accusative (2nd/द्वितीया), Singular
abhāṣataaddressed; spoke to
abhāṣata:
Kriyā (क्रिया)
TypeVerb
Rootā+bhāṣ (धातु)
FormImperfect (लङ्), 3rd Person (प्रथमपुरुष), Singular (एकवचन); Ātmanepada usage

Narrator (Purana narrator describing the scene)

Vrata: none

Primary Rasa: adbhuta

Secondary Rasa: shringara

B
Brihaspati
D
Devas (Vibudhas)
A
Apsaras

FAQs

It sets the narrative stage: worldly splendor (all enjoyments, apsarās, divine retinue) is contrasted with the turning toward counsel from a true guru (Bṛhaspati), implying that guidance in dharma is sought even amid prosperity.

Indirectly: by showing that external pleasures and celestial company are not presented as the final goal; the movement is toward instruction from a spiritual authority, which typically culminates in dharma and devotion-oriented teaching in Purāṇic dialogue.

No specific Vedāṅga (like Vyākaraṇa, Jyotiṣa, or Kalpa) is taught in this line; it functions as a dialogue-introduction verse, preparing for subsequent doctrinal or practical instruction.