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Narada Purana — Purva Bhaga, Shloka 18

Mokṣopāya: Bhakti-rooted Jñāna and the Aṣṭāṅga Yoga of Viṣṇu-Meditation

हव्यकव्यादिदानेषु देवतापितृरूपधृक् । भुंक्ते य ईश्वरोऽव्यक्तस्तं प्राहुर्मोक्षदं प्रभुम् ॥ १८ ॥

havyakavyādidāneṣu devatāpitṛrūpadhṛk | bhuṃkte ya īśvaro'vyaktastaṃ prāhurmokṣadaṃ prabhum || 18 ||

ハヴィヤやカヴィヤなどの供物において、神々と祖霊の姿を取りそれらを受け享受される、かの不顕現の主こそ、解脱を授ける至高の主宰と称えられる。

हव्यकव्यादिदानेषुin (the) offerings like havya and kavya
हव्यकव्यादिदानेषु:
Adhikarana (अधिकरण)
TypeNoun
Rootहव्य + कव्य + आदि + दान (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी (7th/सप्तमी), बहुवचन; अधिकरण (locative) — ‘in the offerings such as havya and kavya’
देवतापितृरूपधृक्the bearer of the forms of gods and ancestors
देवतापितृरूपधृक्:
Karta (कर्ता)
TypeNoun
Rootदेवता + पितृ + रूप + धृ (धातु) → धृक् (कृदन्त, प्रातिपदिकवत्)
Formपुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; ‘रूपं धत्ते’ इति—धृ धातोः क्विप् (धृक्) प्रत्ययान्त; कर्तृवाचक
भुङ्क्तेenjoys/partakes
भुङ्क्ते:
Kriya (क्रिया)
TypeVerb
Rootभुज् (धातु)
Formलट् (Present/वर्तमान), प्रथमपुरुष (3rd), एकवचन; आत्मनेपद
यःwho
यः:
Karta (कर्ता)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; सम्बन्धसूचक (relative pronoun)
ईश्वरःthe Lord
ईश्वरः:
Karta (कर्ता)
TypeNoun
Rootईश्वर (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन
अव्यक्तःunmanifest
अव्यक्तः:
Visheshana (विशेषण)
TypeAdjective
Rootअव्यक्त (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; विशेषण (qualifier) of ईश्वरः
तम्him
तम्:
Karma (कर्म)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; कर्म (object)
प्राहुःthey declare/call
प्राहुः:
Kriya (क्रिया)
TypeVerb
Rootप्र + अह् (धातु)
Formलिट् (Perfect/परोक्ष), प्रथमपुरुष (3rd), बहुवचन; परस्मैपद
मोक्षदम्granting liberation
मोक्षदम्:
Visheshana (विशेषण)
TypeAdjective
Rootमोक्ष + द (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd), एकवचन; विशेषण of प्रभुम्
प्रभुम्the master/lord
प्रभुम्:
Karma (कर्म)
TypeNoun
Rootप्रभु (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd), एकवचन

Narada

Vrata: none

Primary Rasa: shanta

Secondary Rasa: bhakti

I
Ishvara (the Unmanifest Lord)
D
Devatas
P
Pitrs

FAQs

It teaches that behind Deva-yajña (havya) and Pitṛ-kriyā (kavya) stands one unmanifest Ishvara; recognizing Him as the true recipient transforms ritual into a means toward moksha.

By identifying the single Lord who ‘assumes’ Deva and Pitṛ forms, the verse directs the practitioner to offer all rites with God-centered intention—seeing every offering as devotion to the Supreme rather than to many separate recipients.

It points to ritual application (Kalpa-related practice) in distinguishing havya (for Devas) and kavya (for Pitṛs), while emphasizing their theological unity in Ishvara as the ultimate enjoyer.