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Narada Purana — Purva Bhaga, Shloka 76

The Account of Kārtavīrya’s Protective Kavaca

Kārtavīrya-kavaca-vṛttānta

महाशना बलिभुजो महाकुणपभोजनाः । दिवाचरा रात्रिचरा ये च संध्यासु दारुणाः ॥ ७६ ॥

mahāśanā balibhujo mahākuṇapabhojanāḥ | divācarā rātricarā ye ca saṃdhyāsu dāruṇāḥ || 76 ||

Sie sind maßlos gierig: Sie fressen die Opfergaben (bali) und verzehren große Haufen von Aas; einige streifen am Tage umher, andere in der Nacht, und wieder andere sind besonders schrecklich in den Dämmerungsfugen, bei Morgen- und Abenddämmerung.

महाशनाःgreat-eaters, voracious
महाशनाः:
कर्ता (Karta/Subject)
TypeAdjective
Rootमहाशन (प्रातिपदिक; महा + अशना)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; विशेषण (adjectival use)
बलिभुजःeaters of offerings
बलिभुजः:
कर्ता (Karta/Subject)
TypeAdjective
Rootबलिभुज् (प्रातिपदिक; बलि + भुज्)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; विशेषण
महाकुणपभोजनाःfeeders on great carrion
महाकुणपभोजनाः:
कर्ता (Karta/Subject)
TypeAdjective
Rootमहाकुणपभोजन (प्रातिपदिक; महा + कुणप + भोजन)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; विशेषण
दिवाचराःday-roaming
दिवाचराः:
कर्ता (Karta/Subject)
TypeAdjective
Rootदिवाचर (प्रातिपदिक; दिवा + चर)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; विशेषण
रात्रिचराःnight-roaming
रात्रिचराः:
कर्ता (Karta/Subject)
TypeAdjective
Rootरात्रिचर (प्रातिपदिक; रात्रि + चर)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; विशेषण
येwho, those who
ये:
कर्ता (Karta/Subject)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; सम्बन्धसूचक (relative pronoun)
and
:
समुच्चय (Conjunctive)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक अव्यय (conjunction)
संध्यासुat the twilights
संध्यासु:
अधिकरण (Adhikaraṇa/Location)
TypeNoun
Rootसंध्या (प्रातिपदिक)
Formस्त्रीलिङ्ग, सप्तमी (7th/Locative), बहुवचन
दारुणाःterrible, fierce
दारुणाः:
कर्ता (Karta/Subject)
TypeAdjective
Rootदारुण (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; विशेषण

Sanatkumara (teaching Narada)

Vrata: none

Primary Rasa: bhayanaka

Secondary Rasa: bibhatsa

FAQs

It warns that certain harmful, impure forces are believed to be most active at specific times (day, night, and especially sandhyā), reinforcing the need for purity, vigilance, and disciplined conduct.

By highlighting danger at sandhyā, it indirectly supports steady devotional routine—especially sandhyā-prayer and remembrance—so the mind remains anchored in sattva and protected by sacred practice.

It emphasizes correct timing and observance around sandhyā (a key ritual junction), aligning practice with traditional time-discipline used in Vedic rites and daily nitya-karmas.