Narada Purana — Purva Bhaga, Shloka 111

Sanatkumāra’s Bhāgavata Tantra: Tattvas, Māyā-Bonds, Embodiment, and the Necessity of Dīkṣā

Devanagari script

अंतःकरणवृत्तिर्या बोधाख्या सा महेश्वरम् । न प्रकाशयितुं शक्ता पाशत्वान्निगडादिवत् ॥ १११ ॥

Transliteration

aṃtaḥkaraṇavṛttiryā bodhākhyā sā maheśvaram | na prakāśayituṃ śaktā pāśatvānnigaḍādivat || 111 ||

Translation

La modification de l’instrument intérieur (antaḥkaraṇa), appelée « cognition », n’est pas capable de révéler Maheśvara, car elle est liée par le pāśa, tel un entrave et autres liens.

Word by Word

• अन्तःकरणवृत्तिः: the function/modification of the inner organ (mind)
• अन्तःकरणवृत्तिः: Karta (कर्ता/Subject)
• Type: Noun
• Root: अन्तःकरण + वृत्ति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति (1st/Nominative), एकवचन; षष्ठी-तत्पुरुषः (अन्तःकरणस्य वृत्तिः)

• या: which
• या: Karta (कर्ता/Subject)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; सम्बन्धसूचक-यत् (relative pronoun)

• बोधाख्या: called ‘knowledge/awareness’
• बोधाख्या: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: बोध + आख्या (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; कर्मधारयः (बोधः एव आख्या यस्याः/या)

• सा: that (she/it)
• सा: Karta (कर्ता/Subject)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; निर्देशार्थक (demonstrative)

• महेश्वरम्: Maheshvara (the Great Lord)
• महेश्वरम्: Karma (कर्म/Object)
• Type: Noun
• Root: महेश्वर (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन

• न: not
• न: Sambandha (सम्बन्ध/Negation)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेध-अव्यय (negative particle)

• प्रकाशयितुम्: to reveal/manifest
• प्रकाशयितुम्: Prayojana (प्रयोजन/Purpose)
• Type: Verb
• Root: प्र + काश् (धातु)
• Form: तुमुन्-प्रत्ययान्त (infinitive), क्रियार्थक; ‘to illuminate/reveal’

• शक्ता: capable
• शक्ता: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: शक्त (प्रातिपदिक; क्त-प्रत्ययान्त from शक् धातु)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; क्त-प्रत्ययान्त भूतकृदन्त (past participle used adjectivally): ‘able/capable’

• पाशत्वात्: due to bondage (state of being bound)
• पाशत्वात्: Hetu (हेतु/Cause)
• Type: Noun
• Root: पाशत्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी-विभक्ति (5th/Ablative), एकवचन; हेत्वर्थे (cause)

• निगडादि: fetters and the like
• निगडादि: Upamana (उपमान/Standard of comparison)
• Type: Noun
• Root: निगड + आदि (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी-विभक्ति, एकवचन; समाहार/समूहवाचक; तत्पुरुषः (निगडः आदिः यस्य)

• वत्: like
• वत्: Upama (उपमा/Comparison marker)
• Type: Indeclinable
• Root: वत् (अव्यय/तद्धित-प्रत्यय)
• Form: उपमा-अव्यय (comparative particle: ‘like/as’)

Speaker

Sanatkumara (teaching Narada in an upadeśa-style dialogue)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: shanta (peace)

Secondary Rasa: bhakti (devotion)

Characters & Entities

• Maheśvara
• Śiva

FAQs

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

It states that ordinary ‘knowledge’ as a mental function cannot disclose the Supreme (Maheśvara) while the mind remains bound by pāśa; liberation requires a mode of realization beyond conditioned mental activity.

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

By implying that mere intellectual cognition is insufficient, it supports the Purāṇic emphasis on surrender and God-centered practice (bhakti) that loosens bondage, allowing true revelation of the Lord rather than conceptual thinking alone.

What practical Vedic knowledge (Vedanga) is highlighted here?

It highlights a technical distinction relevant to śāstric study: cognition as an antaḥkaraṇa-vṛtti is conditioned and limited; therefore, even refined learning (including Vedāṅga-based scholarship) must culminate in direct spiritual realization, not just analysis.