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Narada Purana — Purva Bhaga, Shloka 62

Vāmana’s Advent, Aditi’s Hymn, Bali’s Gift, and the Mahatmya of Bhū-dāna

परोपकारविरताः परद्रव्यपराङ्मुखाः । नषुंसकाः परस्त्रीषु ते वहन्ति च मां सदा ॥ ६२ ॥

paropakāraviratāḥ paradravyaparāṅmukhāḥ | naṣuṃsakāḥ parastrīṣu te vahanti ca māṃ sadā || 62 ||

Ceux qui s’abstiennent de nuire à autrui, se détournent des biens d’autrui et ne convoitent pas l’épouse d’un autre—ceux-là Me soutiennent et Me portent sans cesse.

परोपकारविरताःengaged in helping others
परोपकारविरताः:
Karta (कर्ता)
TypeAdjective
Rootपर-उपकार-विरत (प्रातिपदिक; पर + उपकार + विरत)
Formबहुवचन, पुंलिङ्ग, प्रथमा (Nominative); समासः परोपकारे विरताः (engaged in helping others)
परद्रव्यपराङ्मुखाःaverse to others’ property
परद्रव्यपराङ्मुखाः:
Karta (कर्ता)
TypeAdjective
Rootपर-द्रव्य-पराङ्मुख (प्रातिपदिक; पर + द्रव्य + पराङ्मुख)
Formबहुवचन, पुंलिङ्ग, प्रथमा (Nominative); समासः परद्रव्ये पराङ्मुखाः (turned away from others’ wealth)
नषुंसकाःnot cruel; non-violent
नषुंसकाः:
Karta (कर्ता)
TypeAdjective
Rootन-शुंसक (प्रातिपदिक; न + शुंसक)
Formबहुवचन, पुंलिङ्ग, प्रथमा (Nominative); नञ्-तत्पुरुष (negation)
परस्त्रीषुtowards others’ wives
परस्त्रीषु:
Adhikarana (अधिकरण)
TypeNoun
Rootपर-स्त्री (प्रातिपदिक; पर + स्त्री)
Formस्त्रीलिङ्ग, सप्तमी, बहुवचन (Locative plural); समासः परस्त्रीषु (in others’ women/wives)
तेthey
ते:
Karta (कर्ता)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, बहुवचन (Nominative plural pronoun)
वहन्तिcarry/bear
वहन्ति:
Kriya (क्रिया)
TypeVerb
Rootवह् (धातु)
Formलट्-लकार (Present), परस्मैपद, प्रथमपुरुष, बहुवचन
and
:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय (conjunction)
माम्me
माम्:
Karma (कर्म)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formद्वितीया, एकवचन (Accusative singular pronoun)
सदाalways
सदा:
Kriya-visheshaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootसदा (अव्यय)
Formअव्यय (adverb)

Sanatkumara (in instruction to Narada, describing the qualities of those devoted to the Lord)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: bhakti

V
Vishnu
N
Narada
S
Sanatkumara

FAQs

It defines core ethical restraints—non-injury, non-stealing, and sexual self-control—as the inner foundation by which a person becomes fit to “carry” the Lord in their life, i.e., to remain God-centered and protected by dharma.

Bhakti here is not mere emotion; it is supported by purity of conduct. Turning away from greed and illicit desire stabilizes the mind, allowing steady remembrance of Vishnu and consistent devotional living.

No specific Vedanga (like Vyakarana, Jyotisha, or Kalpa) is taught directly; the verse emphasizes applied dharma—ethical self-restraint that underlies all ritual correctness and spiritual practice.