Shloka 86

Kārtika-Māhātmya

The Greatness of Kārtika

Devanagari script

इदं मया धर्मरहस्ययुक्तं विरंचये श्रीपतिना यथोक्तम् । प्रकाशितं तुभ्यमनन्यवाच्यं फलप्रदं माधवतुष्टिहेतुम् ॥ ८६ ॥

Transliteration

idaṃ mayā dharmarahasyayuktaṃ viraṃcaye śrīpatinā yathoktam | prakāśitaṃ tubhyamananyavācyaṃ phalapradaṃ mādhavatuṣṭihetum || 86 ||

Translation

ഹേ വിരഞ്ച (ബ്രഹ്മാ)! ശ്രീപതി (വിഷ്ണു) യഥോക്തമായി പറഞ്ഞതുപോലെ ധർമ്മരഹസ്യയുക്തമായ ഈ ഉപദേശം ഞാൻ നിനക്കു വെളിപ്പെടുത്തി. ഇത് ഏവർക്കും പറയേണ്ടതല്ല; ഇത് ഫലപ്രദവും മാധവന്റെ തൃപ്തിക്കു കാരണവും ആകുന്നു.

Word by Word

• idam: this
• idam: Karma (कर्म/Object)
• Type: Noun
• Root: idam (प्रातिपदिक)
• Form: प्रथमा/द्वितीया (Nom./Acc.), एकवचन (Singular), नपुंसकलिङ्ग (Neuter); सर्वनाम

• mayā: by me
• mayā: Karta (कर्ता/Agent)
• Type: Noun
• Root: asmad (प्रातिपदिक)
• Form: तृतीया (Instrumental/3rd), एकवचन (Singular); उत्तमपुरुष-प्रयोग (1st person pronoun)

• dharma-rahasya-yuktam: endowed with the secret of dharma
• dharma-rahasya-yuktam: Viśeṣaṇa (विशेषण/Qualifier)
• Type: Adjective
• Root: dharma + rahasya + yukta (प्रातिपदिक)
• Form: समासः (dharma-rahasya)-तत्पुरुषः + yukta (क्त-प्रत्ययान्त कृदन्त); प्रथमा/द्वितीया, एकवचन, नपुंसकलिङ्ग; विशेषणम् (qualifying idam)

• viraṃcaye: to Virañca (Brahmā)
• viraṃcaye: Sampradāna (सम्प्रदान/Recipient)
• Type: Noun
• Root: viraṃcaya (प्रातिपदिक)
• Form: चतुर्थी (Dative/4th), एकवचन (Singular), पुल्लिङ्ग (Masculine); विशेष-नाम (Brahmā)

• śrī-patinā: by the Lord of Śrī (Viṣṇu)
• śrī-patinā: Karta (कर्ता/Agent)
• Type: Noun
• Root: śrī + pati (प्रातिपदिक)
• Form: तृतीया (Instrumental/3rd), एकवचन (Singular), पुल्लिङ्ग (Masculine); समासः तत्पुरुषः (śriyāḥ patiḥ)

• yathā-uktam: as stated
• yathā-uktam: Kriyāviśeṣaṇa (क्रियाविशेषण/Adverbial)
• Type: Indeclinable
• Root: yathā (अव्यय) + √vac (वच्) (धातु) → ukta (कृदन्त, क्त)
• Form: अव्ययीभाव-समासः; अव्ययवत् प्रयोगः (indeclinable adverbial: 'as said')

• prakāśitam: made manifest/expounded
• prakāśitam: Karma (कर्म/Object complement)
• Type: Adjective
• Root: pra + √kāś (काश्) (धातु) → prakāśita (कृदन्त, क्त)
• Form: क्त-प्रत्ययान्त (past participle); प्रथमा/द्वितीया, एकवचन, नपुंसकलिङ्ग; विशेषणम् (of idam)

• tubhyam: to you
• tubhyam: Sampradāna (सम्प्रदान/Recipient)
• Type: Noun
• Root: yusmad (प्रातिपदिक)
• Form: चतुर्थी (Dative/4th), एकवचन (Singular); मध्यमपुरुष-प्रयोग (2nd person pronoun)

• ananya-vācyam: not to be spoken to others / exclusive
• ananya-vācyam: Viśeṣaṇa (विशेषण/Qualifier)
• Type: Adjective
• Root: ananya + vācya (प्रातिपदिक)
• Form: नञ्-तत्पुरुषः (ananya = not-other) + vācya; प्रथमा/द्वितीया, एकवचन, नपुंसकलिङ्ग; विशेषणम्

• phala-pradam: fruit-giving
• phala-pradam: Viśeṣaṇa (विशेषण/Qualifier)
• Type: Adjective
• Root: phala + prada (प्रातिपदिक)
• Form: तत्पुरुष-समासः (phalaṃ dadāti); प्रथमा/द्वितीया, एकवचन, नपुंसकलिङ्ग; विशेषणम्

• mādhava-tuṣṭi-hetum: the cause of Mādhava’s satisfaction
• mādhava-tuṣṭi-hetum: Karma (कर्म/Object)
• Type: Noun
• Root: mādhava + tuṣṭi + hetu (प्रातिपदिक)
• Form: समासः तत्पुरुषः (mādhavasya tuṣṭiḥ; tasyāḥ hetuḥ); द्वितीया (Accusative/2nd), एकवचन (Singular), पुल्लिङ्ग (Masculine)

Speaker

A sage/narrator addressing Viraṅca (Brahmā), conveying Vishnu’s instruction (Śrīpati-yathoktam).

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: bhakti

Secondary Rasa: shanta

Characters & Entities

• Viraṅca (Brahmā)
• Śrīpati (Viṣṇu)
• Mādhava (Viṣṇu)

FAQs

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

It frames the teaching as a dharma-rahasya (inner secret of dharma) received from Viṣṇu and emphasizes that its proper transmission and practice yields spiritual fruit and directly pleases Mādhava.

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

By stating that the teaching is “Mādhava-tuṣṭi-hetu,” it defines dharma’s highest success as what satisfies Viṣṇu—i.e., devotion expressed through faithful adherence to Viṣṇu-sanctioned instruction.

What practical Vedic knowledge (Vedanga) is highlighted here?

The verse highlights the discipline of authorized transmission (upadeśa-paramparā) and confidentiality of esoteric dharma (rahasya); it is more about right teaching-method and eligibility than a specific Vedāṅga like Vyākaraṇa or Jyotiṣa.