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Narada Purana — Purva Bhaga, Shloka 76

Śuka’s Yoga-ascent, the Echo of ‘Bhoḥ’, and the Vaikuṇṭha Vision

नारायणं नमस्कृत्य नरं चैव नरोत्तमम् । आरणेयसमायुक्तः स्वाश्रमं समुपागमत् ॥ ७६ ॥

nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam | āraṇeyasamāyuktaḥ svāśramaṃ samupāgamat || 76 ||

നാരായണനെയും നരന്മാരിൽ ശ്രേഷ്ഠനായ നരനെയും നമസ്കരിച്ചു, ആരണേയനോടുകൂടെ അദ്ദേഹം തന്റെ ആശ്രമത്തിലേക്ക് മടങ്ങി.

nārāyaṇamNārāyaṇa
nārāyaṇam:
Karma (कर्म)
TypeNoun
Rootnārāyaṇa (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन; Masculine, Accusative (2nd), Singular
namaskṛtyahaving bowed/saluted
namaskṛtya:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootnamas√kṛ (धातु)
Formक्त्वान्त-अव्यय (Gerund/Absolutive), ‘having saluted’
naramNara
naram:
Karma (कर्म)
TypeNoun
Rootnara (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; Masculine, Accusative, Singular
caand
ca:
Sambandha (सम्बन्ध/समुच्चय)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
evaindeed
eva:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rooteva (अव्यय)
Formनिश्चय/अवधारण-अव्यय (emphatic particle)
narottamamthe best of men
narottamam:
Karma (कर्म)
TypeNoun
Rootnara + uttama (प्रातिपदिक)
Formतत्पुरुष-समास (षष्ठी-तत्पुरुष: नराणाम् उत्तमः), पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; Masculine, Accusative, Singular
āraṇeya-samāyuktaḥaccompanied by Āraṇeya
āraṇeya-samāyuktaḥ:
Karta (कर्ता)
TypeAdjective
Rootāraṇeya + samāyukta (प्रातिपदिक)
Formतत्पुरुष-समास (आरणेयेन समायुक्तः), पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; Masculine, Nominative, Singular
svāśramamhis own hermitage
svāśramam:
Karma (कर्म)
TypeNoun
Rootsva + āśrama (प्रातिपदिक)
Formकर्मधारय-समास (स्वः आश्रमः), पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; Masculine, Accusative, Singular
samupāgamatwent/arrived
samupāgamat:
Kriyā (क्रिया)
TypeVerb
Rootsam-upa-√gam (धातु)
Formलङ्-लकार (Imperfect/Past), परस्मैपद, प्रथम-पुरुष, एकवचन; 3rd person singular

Suta (narrator) describing the transition in the narrative

Vrata: none

Primary Rasa: bhakti

Secondary Rasa: shanta

N
Narayana
N
Nara
A
Araneya

FAQs

It models dharmic humility: before continuing action (returning to the āśrama), one first offers reverence to the divine (Nārāyaṇa) and the perfected human ideal (Nara), aligning one’s journey with mokṣa-oriented remembrance.

Bhakti is shown as practical and immediate—through namaskāra (bowing) and mindful remembrance of Nārāyaṇa; devotion is not only discourse but a lived attitude that precedes and sanctifies one’s movements and duties.

The verse highlights ritual etiquette (ācāra) and mantra-logic: beginning any undertaking with salutations (namaskāra) is a standard dharmic practice; it reflects the applied discipline of correct conduct rather than a technical Vedāṅga like Vyākaraṇa or Jyotiṣa.