Narada Purana — Purva Bhaga, Shloka 117

Jīva–Ātman Inquiry; Kṣetrajña Doctrine; Karma-based Varṇa; Four Āśramas and Sannyāsa Discipline

Devanagari script

अपि चात्र माल्याभरणवस्त्राभ्यंगनित्योपभोगनृत्यगीतवादित्रश्रुतिसुखनयनस्नेहरामादर्शनानां । प्राप्तिर्भक्ष्यभोज्यलेह्यपेयचोष्याणामभ्यवहार्य्याणां विविधानामुपभोगः ॥ ११७ ॥

Transliteration

api cātra mālyābharaṇavastrābhyaṃganityopabhoganṛtyagītavāditraśrutisukhanayanasneharāmādarśanānāṃ | prāptirbhakṣyabhojyalehyapeyacoṣyāṇāmabhyavahāryyāṇāṃ vividhānāmupabhogaḥ || 117 ||

Translation

Ferner erlangt man in diesem Zustand weltlicher Frucht Girlanden, Schmuck, Gewänder, Ölsalbung und fortwährende Genüsse—Tanz, Gesang, Musikinstrumente, wohltönende Klänge, erfreuliche Anblicke, Zuneigung und das Schauen schöner Frauen; und man genießt vielfältige Speisen—zum Beißen, zum Essen, zum Lecken, zum Trinken und zum Saugen—mannigfache Gaumenfreuden.

Word by Word

• अपि: also/further
• अपि: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: समुच्चय/अधिक्यार्थक-निपात (particle: also/further)

• च: and
• च: Sambandha (सम्बन्ध/connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयार्थक-निपात (conjunction/and)

• अत्र: here
• अत्र: Adhikarana (अधिकरण/Location)
• Type: Indeclinable
• Root: अत्र (अव्यय)
• Form: देशवाचक-अव्यय (locative adverb/here)

• माल्य-आभरण-वस्त्र-अभ्यङ्ग-नित्य-उपभोग-नृत्य-गीत-वादित्र-श्रुति-सुख-नयन-स्नेह-राम-आदर्शनानाम्: of garlands, ornaments, clothes, oil-massage, constant enjoyments, dance, song, instruments, listening, pleasant sights, affection, and seeing beautiful women
• माल्य-आभरण-वस्त्र-अभ्यङ्ग-नित्य-उपभोग-नृत्य-गीत-वादित्र-श्रुति-सुख-नयन-स्नेह-राम-आदर्शनानाम्: Sambandha (सम्बन्ध/Genitive relation)
• Type: Noun
• Root: माल्य + आभरण + वस्त्र + अभ्यङ्ग + नित्य + उपभोग + नृत्य + गीत + वादित्र + श्रुति + सुख + नयन + स्नेह + राम + आदर्शन (प्रातिपदिक; components listed)
• Form: नपुंसकलिङ्ग (समाहार-द्वन्द्व), षष्ठी (6th/Genitive), बहुवचन (Plural)

• प्राप्तिः: attainment
• प्राप्तिः: Karta (कर्ता/Subject)
• Type: Noun
• Root: प्राप्ति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन (Singular)

• भक्ष्य-भोज्य-लेह्य-पेय-चोष्याणाम्: of foods to be eaten, chewed, licked, drunk, and sucked
• भक्ष्य-भोज्य-लेह्य-पेय-चोष्याणाम्: Sambandha (सम्बन्ध/Genitive relation)
• Type: Noun
• Root: भक्ष्य + भोज्य + लेह्य + पेय + चोष्य (कृदन्त/प्रातिपदिक; components: √भक्ष्/√भुज् etc. in -य forms)
• Form: नपुंसकलिङ्ग (समाहार-द्वन्द्व), षष्ठी (6th/Genitive), बहुवचन (Plural)

• अभ्यवहार्य्याणाम्: fit to be consumed
• अभ्यवहार्य्याणाम्: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: अभ्यवहार्य (कृदन्त/प्रातिपदिक; √हृ/√हृ? in sense ‘to take in’, adjectival)
• Form: नपुंसकलिङ्ग, षष्ठी (6th/Genitive), बहुवचन (Plural)

• विविधानाम्: various
• विविधानाम्: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: विविध (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, षष्ठी (6th/Genitive), बहुवचन (Plural)

• उपभोगः: enjoyment/consumption
• उपभोगः: Karta (कर्ता/Subject)
• Type: Noun
• Root: उपभोग (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन (Singular)

Speaker

Sanatkumara (teaching Narada in Moksha-dharma context)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: shringara

Secondary Rasa: bhoga/adbhuta

FAQs

What is the spiritual significance of this verse in Narada Purana?

The verse catalogues refined sense-pleasures (sound, sight, touch, taste) to show the full range of bhoga that karma can yield—implying their attractiveness yet their limitation, thus preparing the mind for vairagya and moksha-oriented discernment.

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

By highlighting the completeness of worldly enjoyments, the text implicitly contrasts them with the steadier fulfillment sought through Narada Purana’s moksha-dharma—where turning the mind from transient pleasures toward Bhagavan (Vishnu) is presented as the higher aim.

What practical Vedic knowledge (Vedanga) is highlighted here?

A practical dharmic classification of consumables is given—bhakṣya, bhojya, lehya, peya, coṣya—useful for ritual and etiquette contexts (what is ‘fit to be consumed’), though the verse is primarily ethical-philosophical rather than a direct Vedanga instruction.