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Narada Purana — Purva Bhaga, Shloka 5

The Description of the Glory of the Purāṇa

Purāṇa-Māhātmya

जग्मुस्ततो वै बदरीवनान्ते सुरेन्द्रवर्गैरुपसेव्यमानम् । दध्युश्चिरं विष्णुपदाब्जमव्ययं ध्यायन्ति यद्यतयो वीतरागाः ॥ ५ ॥

jagmustato vai badarīvanānte surendravargairupasevyamānam | dadhyuściraṃ viṣṇupadābjamavyayaṃ dhyāyanti yadyatayo vītarāgāḥ || 5 ||

Alors, ils gagnèrent les profondeurs de la forêt de Badarī, vers l’impérissable lotus des pieds de Viṣṇu—servi avec révérence par les cohortes d’Indra et des dieux—et ils le contemplèrent longuement, comme les yati sans passion le méditent.

jagmuḥwent
jagmuḥ:
Kriyā (क्रिया)
TypeVerb
Rootgam (धातु)
FormPerfect (लिट्), 3rd Person (प्रथमपुरुष), Plural
tataḥthen/from there
tataḥ:
Apādāna (अपादान)
TypeIndeclinable
Roottataḥ (अव्यय)
FormAdverb (ततः)
vaiindeed
vai:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootvai (अव्यय)
FormEmphatic particle (निपात)
badarī-vana-antein the Badarī forest region
badarī-vana-ante:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootbadarī (प्रातिपदिक) + vana (प्रातिपदिक) + anta (प्रातिपदिक)
FormMasculine, Locative (7th/सप्तमी), Singular; सप्तमी-तत्पुरुष: ‘at the end/within the region of the Badarī forest’
surendra-vargaiḥby groups of gods
surendra-vargaiḥ:
Karaṇa (करण)
TypeNoun
Rootsurendra (प्रातिपदिक) + varga (प्रातिपदिक)
FormMasculine, Instrumental (3rd/तृतीया), Plural; ‘by groups of Indras (chief gods)’
upasevyamānambeing served
upasevyamānam:
Karma (कर्म)
TypeVerb
Rootupa + sev (धातु)
FormPresent passive participle (शानच्/मान), Neuter, Accusative (2nd/द्वितीया), Singular; ‘being attended/served’
dadhyuḥthey meditated
dadhyuḥ:
Kriyā (क्रिया)
TypeVerb
Rootdhyai (धातु)
FormPerfect (लिट्), 3rd Person (प्रथमपुरुष), Plural; √dhyai ‘to meditate/think’ (epic form dadhyuḥ)
ciramfor a long time
ciram:
Kāla-adhikaraṇa (काल-अधिकरण)
TypeIndeclinable
Rootcira (प्रातिपदिक used adverbially)
FormAdverbial accusative (कालवाचक)
viṣṇu-pada-abjamthe lotus of Viṣṇu’s feet
viṣṇu-pada-abjam:
Karma (कर्म)
TypeNoun
Rootviṣṇu (प्रातिपदिक) + pada (प्रातिपदिक) + abja (प्रातिपदिक)
FormNeuter, Accusative (2nd/द्वितीया), Singular; षष्ठी-तत्पुरुष: ‘lotus (abja) of Viṣṇu’s feet’
avyayamimperishable
avyayam:
Karma (कर्म)
TypeAdjective
Rootavyaya (प्रातिपदिक)
FormNeuter, Accusative (2nd/द्वितीया), Singular; adjective qualifying viṣṇu-pada-abjam
dhyāyantithey meditate
dhyāyanti:
Kriyā (क्रिया)
TypeVerb
Rootdhyai (धातु)
FormPresent (लट्), 3rd Person (प्रथमपुरुष), Plural
yatwhich
yat:
Karma (कर्म)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
FormNeuter, Accusative (2nd/द्वितीया), Singular; relative pronoun referring to object of meditation
yatayaḥascetics
yatayaḥ:
Karta (कर्ता)
TypeNoun
Rootyati (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Plural
vīta-rāgāḥfree from passion
vīta-rāgāḥ:
Karta (कर्ता)
TypeAdjective
Rootvīta (कृदन्त-प्रातिपदिक; √i with vi- ‘gone’) + rāga (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Plural; तत्पुरुष: ‘whose attachment has departed’

Narada (narrative voice within the Anukramanika-style account)

Vrata: none

Primary Rasa: shanta (peace)

Secondary Rasa: bhakti (devotion)

V
Vishnu
I
Indra
B
Badari (Badarī forest)

FAQs

It presents Badarī as a sacred setting where even the gods honor the worship of Viṣṇu, and it highlights meditation on Viṣṇu’s lotus feet as an imperishable support for liberation-oriented contemplation.

Bhakti here is expressed as reverent, sustained dhyāna centered on Viṣṇu’s feet—an intimate devotional focus revered by devas and practiced by renunciants, showing devotion as both worship and inner absorption.

No specific Vedāṅga technique (like Vyākaraṇa, Jyotiṣa, or Kalpa) is taught directly; the practical takeaway is yogic dhyāna discipline—steady attention (ekāgratā) aligned with vairāgya (vītarāgatā).