Narada Purana — Purva Bhaga, Shloka 186

The Description of the Skanda Purāṇa’s Anukramaṇī

Index/Summary

Devanagari script

शंखावर्तमोक्षतीर्थगोष्पदाच्युतसद्मनाम् । जालेश्वरस्य हुंकारेश्वरचंडीशयोः कथा ॥ १८६ ॥

Transliteration

śaṃkhāvartamokṣatīrthagoṣpadācyutasadmanām | jāleśvarasya huṃkāreśvaracaṃḍīśayoḥ kathā || 186 ||

Translation

Il y a aussi le récit concernant Śaṅkhāvarta, Mokṣa-tīrtha, Goṣpada et Acyuta-sadman ; ainsi que la narration de Jāleśvara, avec Huṃkāreśvara et Caṇḍīśa.

Word by Word

• शंखावर्त-मोक्षतीर्थ-गोष्पद-अच्युत-सद्मनाम्: of the abodes/temples (named) Śaṅkhāvarta, Mokṣatīrtha, Goṣpada, Acyuta
• शंखावर्त-मोक्षतीर्थ-गोष्पद-अच्युत-सद्मनाम्: Sambandha (सम्बन्ध/षष्ठी)
• Type: Noun
• Root: शंखावर्त + मोक्षतीर्थ + गोष्पद + अच्युत + सद्मन् (प्रातिपदिक; समासाङ्गानि)
• Form: नपुंसकलिङ्ग (n.), षष्ठी-विभक्ति (6th/Genitive), बहुवचन (Plural); ‘सद्मन्’ (n.) → ‘सद्मनाम्’ (gen.pl.); समासः—बहुपद-तत्पुरुषः, अन्तपदम् ‘सद्मन्’

• जालेश्वरस्य: of Jāleśvara
• जालेश्वरस्य: Sambandha (सम्बन्ध/षष्ठी)
• Type: Noun
• Root: जालेश्वर (प्रातिपदिक)
• Form: पुंलिङ्ग (m.), षष्ठी-विभक्ति (6th/Genitive), एकवचन (Singular); समासः—तत्पुरुषः (जालस्य ईश्वरः)

• हुंकार-ईश्वर-चंडीशयोः: of Huṃkāreśvara and Caṇḍīśa
• हुंकार-ईश्वर-चंडीशयोः: Sambandha (सम्बन्ध/षष्ठी)
• Type: Noun
• Root: हुंकार + ईश्वर + चंडीश (प्रातिपदिक; समासाङ्गानि)
• Form: पुंलिङ्ग (m.), षष्ठी-विभक्ति (6th/Genitive), द्विवचन (Dual); समासः—द्वन्द्वः (इतरेतर)

• कथा: the account
• कथा: Karta (कर्ता/विषयः)
• Type: Noun
• Root: कथा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (f.), प्रथमा-विभक्ति (1st/Nominative), एकवचन (Singular)

Speaker

Suta (Anukramaṇikā-style listing of contents; traditionally Sūta narrating to sages)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Characters & Entities

• Acyuta (Vishnu)
• Jaleshvara (Shiva)
• Humkareshvara
• Candisha

FAQs

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

It functions as an Anukramaṇikā (table-of-contents) verse, pointing to multiple tīrthas and deity-stories—especially liberation-oriented pilgrimage themes (Mokṣa-tīrtha) and temple-abodes (Acyuta-sadman).

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

By naming Acyuta (Viṣṇu) and related sacred abodes alongside Īśvara-forms, it signals that devotion expressed through remembrance, hearing kathā, and tīrtha-sevā is a recognized devotional framework within Purāṇic practice.

What practical Vedic knowledge (Vedanga) is highlighted here?

The verse primarily reflects Purāṇic anukrama (systematic indexing) rather than a specific Vedāṅga; its practical takeaway is the organized cataloguing of tīrthas and kathās used for ritual planning and pilgrimage sequencing.