Previous Verse
Next Verse

Narada Purana — Purva Bhaga, Shloka 67

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

एक एव परानन्दो निर्गुणः परतः परः । भाति विज्ञानभेदेन बहुरुपधरोऽव्ययः ॥ ६७ ॥

eka eva parānando nirguṇaḥ parataḥ paraḥ | bhāti vijñānabhedena bahurupadharo'vyayaḥ || 67 ||

បរមានន្ទៈមានតែមួយគត់—និរគុណៈ លើសលប់លើសលប់; ទោះយ៉ាងណា ដោយភាពខុសគ្នានៃវិញ្ញាណដឹង ឯកអមតៈនោះ ប្រាកដជាហាក់ដូចជាអ្នកកាន់រូបរាងជាច្រើន។

ekaḥone
ekaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rooteka (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (Nominative), एकवचन; विशेषण
evaindeed/alone
eva:
Sambandha (सम्बन्ध/emphasis)
TypeIndeclinable
Rooteva (अव्यय)
Formअवधारण (emphatic particle)
parānandaḥsupreme bliss
parānandaḥ:
Karta (कर्ता/Subject)
TypeNoun
Rootpara (प्रातिपदिक) + ānanda (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; समासः कर्मधारय (supreme bliss)
nirguṇaḥattributeless
nirguṇaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootnirguṇa (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषण
parataḥbeyond
parataḥ:
Sambandha (सम्बन्ध/adverbial)
TypeIndeclinable
Rootparataḥ (अव्यय; from para)
Formअव्यय (adverb): ‘beyond/from beyond’; here comparative sense
paraḥsupreme/transcendent
paraḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootpara (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषण
bhātishines/appears
bhāti:
Kriyā (क्रिया)
TypeVerb
Root√bhā (भा धातु)
Formलट् (Present), प्रथमपुरुष, एकवचन; परस्मैपद
vijñāna-bhedenaby the distinction of cognition
vijñāna-bhedena:
Karaṇa (करण/Instrument)
TypeNoun
Rootvijñāna (प्रातिपदिक) + bheda (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (Instrumental), एकवचन; समासः तत्पुरुष (vijñānasya bhedaḥ)
bahu-rūpa-dharaḥbearing many forms
bahu-rūpa-dharaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootbahu (प्रातिपदिक) + rūpa (प्रातिपदिक) + dhara (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; समासः तत्पुरुष (bahurūpaṃ dharati = bearing many forms)
avyayaḥimperishable/unchanging
avyayaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootavyaya (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषण

Sanatkumara (teaching Narada)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: adbhuta

FAQs

It affirms that the ultimate Reality is one, changeless, and beyond attributes; multiplicity is an appearance arising from differences in cognition, guiding the seeker toward non-dual realization (moksha).

By stating that the One appears as many forms, it supports devotion to divine forms while reminding that all forms ultimately point to the same imperishable Supreme—helping bhakti mature into unity of vision.

No specific Vedanga (like Vyakarana, Jyotisha, or Kalpa) is taught here; the verse is primarily Vedantic, emphasizing how knowledge and perception shape the experience of multiplicity.