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Narada Purana — Purva Bhaga, Shloka 66

Sṛṣṭi-pralaya-kathana: Mahābhūta-guṇāḥ, Vṛkṣa-indriya-vādaḥ, Prāṇa-vāyu-vyavasthā

अद्रवत्वादनग्नित्वादभूमित्वादवायुतः । आकाशस्याप्रमेयत्वाद्वृक्षाणां नास्ति भौतिकम् ॥ ६६ ॥

adravatvādanagnitvādabhūmitvādavāyutaḥ | ākāśasyāprameyatvādvṛkṣāṇāṃ nāsti bhautikam || 66 ||

Weil (der Baum) weder Flüssigkeit noch Feuer noch Erde noch Luft ist, und weil der Raum unermesslich ist, gibt es für die Bäume in Wahrheit keine rein materielle (elementare) Wirklichkeit als letzten Grundsatz.

अद्रवत्वात्because of non-fluidity
अद्रवत्वात्:
Hetu (हेतु/कारण)
TypeNoun
Rootअ-द्रवत्व (प्रातिपदिक)
Formनपुंसकलिङ्ग, पञ्चमी (5th/Ablative), एकवचन; ‘-त्व’ भाववाचक
अनग्नित्वात्because of absence of fire
अनग्नित्वात्:
Hetu (हेतु)
TypeNoun
Rootअ-अग्नित्व (प्रातिपदिक)
Formनपुंसकलिङ्ग, पञ्चमी, एकवचन
अभूमित्वात्because of absence of earth(-element)
अभूमित्वात्:
Hetu (हेतु)
TypeNoun
Rootअ-भूमित्व (प्रातिपदिक)
Formनपुंसकलिङ्ग, पञ्चमी, एकवचन
अवायुतःbecause of absence of air
अवायुतः:
Hetu (हेतु)
TypeNoun
Rootअ-वायु (प्रातिपदिक)
Formपुंलिङ्ग, पञ्चमी, एकवचन; नञ्-समास/निषेध (from absence of air)
आकाशस्यof ether/space
आकाशस्य:
Sambandha (षष्ठी-सम्बन्ध)
TypeNoun
Rootआकाश (प्रातिपदिक)
Formनपुंसकलिङ्ग, षष्ठी, एकवचन
अप्रमेयत्वात्because of being immeasurable/imperceptible
अप्रमेयत्वात्:
Hetu (हेतु)
TypeNoun
Rootअ-प्रमेयत्व (प्रातिपदिक)
Formनपुंसकलिङ्ग, पञ्चमी, एकवचन; ‘प्रमेय’ (measurable/knowable) + -त्व
वृक्षाणाम्of trees
वृक्षाणाम्:
Sambandha (षष्ठी-सम्बन्ध)
TypeNoun
Rootवृक्ष (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी, बहुवचन
not
:
Pratishedha (निषेध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेधार्थक-अव्यय
अस्तिis/exists
अस्ति:
Kriya (क्रिया)
TypeVerb
Rootअस् (धातु)
Formलट्, प्रथमपुरुष, एकवचन; परस्मैपद
भौतिकम्material (made of elements)
भौतिकम्:
Pratijna/Predicate (विधेय)
TypeNoun
Rootभौतिक (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (predicate nominative), एकवचन

Sanatkumara (in dialogue with Narada)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: none

A
Akasha

FAQs

It points to the inadequacy of reducing living forms to the gross elements alone, steering the seeker toward subtler causation and ultimately toward liberation-oriented discernment (viveka) rather than attachment to appearances.

By weakening fixation on material form as the final truth, it supports bhakti as inward surrender to the transcendent Lord beyond the elements—devotion grounded in seeing the world as dependent, not ultimate.

It aligns with tattva-vicāra used in moksha teachings: careful categorization and negation (neti-neti style reasoning) akin to disciplined analytical method, though not a direct ritual or grammar instruction.