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Narada Purana — Purva Bhaga, Shloka 93

Threefold Suffering, Twofold Knowledge, and the Definition of Bhagavān (Vāsudeva); Prelude to Keśidhvaja–Janaka Yoga

करोति पंडितः स्वाम्यमनात्मनि कलेवरे । सर्वदेहोपभोगाय कुरुते कर्म मानवः ॥ ९१ ॥

karoti paṃḍitaḥ svāmyamanātmani kalevare | sarvadehopabhogāya kurute karma mānavaḥ || 91 ||

പണ്ഡിതാഭിമാനിയായ മനുഷ്യൻ ആത്മാവല്ലാത്ത ദേഹത്തിൽ സ്വാമ്യം അവകാശപ്പെടുന്നു; സർവ്വദേഹഭോഗത്തിനായി മനുഷ്യൻ കർമ്മം ചെയ്യുന്നു।

करोतिdoes/makes
करोति:
Kriyā (क्रिया)
TypeVerb
Rootकृ (धातु)
Formलट् (Present), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन (singular)
पण्डितःa learned man
पण्डितः:
Karta (कर्ता)
TypeNoun
Rootपण्डित (प्रातिपदिक)
Formपुंलिङ्ग (masculine), प्रथमा (nominative), एकवचन (singular)
स्वाम्यम्ownership/mastery
स्वाम्यम्:
Karma (कर्म)
TypeNoun
Rootस्वाम्य (प्रातिपदिक)
Formनपुंसकलिङ्ग (neuter), द्वितीया (accusative), एकवचन (singular)
अनात्मनिin what is not the self
अनात्मनि:
Adhikaraṇa (अधिकरण)
TypeAdjective
Rootअनात्मन् (प्रातिपदिक)
Formपुंलिङ्ग (masculine) (कलेवर-विशेषण), सप्तमी (locative), एकवचन (singular)
कलेवरेin the body
कलेवरे:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootकलेवर (प्रातिपदिक)
Formपुंलिङ्ग (masculine), सप्तमी (locative), एकवचन (singular)
सर्वदेह-उपभोगायfor the enjoyment of all bodies
सर्वदेह-उपभोगाय:
Sampradāna (सम्प्रदान)
TypeNoun
Rootसर्व + देह + उपभोग (प्रातिपदिक)
Formपुंलिङ्ग (masculine), चतुर्थी (dative), एकवचन (singular); समासः षष्ठी-तत्पुरुषः (सर्वदेहानाम् उपभोगः)
कुरुतेdoes/undertakes
कुरुते:
Kriyā (क्रिया)
TypeVerb
Rootकृ (धातु)
Formलट् (Present), आत्मनेपद, प्रथमपुरुष (3rd person), एकवचन (singular)
कर्मaction/deed
कर्म:
Karma (कर्म)
TypeNoun
Rootकर्मन् (प्रातिपदिक)
Formनपुंसकलिङ्ग (neuter), द्वितीया (accusative), एकवचन (singular)
मानवःa human being
मानवः:
Karta (कर्ता)
TypeNoun
Rootमानव (प्रातिपदिक)
Formपुंलिङ्ग (masculine), प्रथमा (nominative), एकवचन (singular)

Sanatkumara (in instruction to Narada on Moksha-dharma)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: bhakti

FAQs

It diagnoses bondage as dehābhimāna—mistaking the body (anātman) for the Self—and shows how karma done for bhoga (sense-enjoyment) reinforces that delusion, obstructing moksha.

By exposing bodily ownership as ignorance, it prepares the mind for bhakti grounded in humility and surrender—redirecting effort from “enjoyment through the body” to service of the Lord rather than self-centered consumption.

The verse is primarily Moksha-dharma (not a Vedanga lesson), but it implicitly applies discernment used in śāstra: distinguishing ātman from anātman (a key interpretive discipline underlying Vedantic study rather than technical ritual or grammar rules).