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Narada Purana — Purva Bhaga, Shloka 32

Bharata’s Attachment and the Palanquin Teaching on ‘I’ and ‘Mine’

सदाचारवतां शुद्धे यागिनां प्रवरे कुले । सर्वविज्ञान संपन्नः सर्वशास्त्रार्थतत्त्ववित् ॥ ३२ ॥

sadācāravatāṃ śuddhe yāgināṃ pravare kule | sarvavijñāna saṃpannaḥ sarvaśāstrārthatattvavit || 32 ||

तो सदाचारयुक्त व शुद्ध यज्ञकर्त्यांच्या श्रेष्ठ कुळात जन्मला; सर्वविद्यांनी संपन्न आणि सर्व शास्त्रार्थतत्त्वांचा यथार्थ जाणकार होता।

सदाचारवताम्of the virtuous (good-conducted)
सदाचारवताम्:
Sambandha (सम्बन्ध/Genitive relation)
TypeNoun
Rootसदाचारवत् (प्रातिपदिक)
Formषष्ठी (6th/षष्ठी), बहुवचन (Plural); पुंलिङ्ग/नपुंसकलिङ्ग (contextual) — ‘of those possessing good conduct’
शुद्धेin the pure
शुद्धे:
Adhikarana (अधिकरण/Locative)
TypeAdjective
Rootशुद्ध (प्रातिपदिक)
Formसप्तमी (7th/सप्तमी), एकवचन (Singular), नपुंसकलिङ्ग — qualifying ‘कुले’
यागिनाम्of sacrificers
यागिनाम्:
Sambandha (सम्बन्ध)
TypeNoun
Rootयागिन् (प्रातिपदिक)
Formषष्ठी (6th), बहुवचन; पुंलिङ्ग — ‘of sacrificers’
प्रवरेin the excellent
प्रवरे:
Adhikarana (अधिकरण)
TypeAdjective
Rootप्रवर (प्रातिपदिक)
Formसप्तमी (7th), एकवचन, नपुंसकलिङ्ग — qualifying ‘कुले’
कुलेin a family/lineage
कुले:
Adhikarana (अधिकरण/Location)
TypeNoun
Rootकुल (प्रातिपदिक)
Formसप्तमी (7th), एकवचन, नपुंसकलिङ्ग
सर्वविज्ञानसम्पन्नःendowed with all knowledge
सर्वविज्ञानसम्पन्नः:
Karta (कर्ता/Subject qualifier)
TypeAdjective
Rootसर्व-विज्ञान-सम्पन्न (प्रातिपदिक; समास)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; ‘सम्पन्न’ = क्त (past participial adjective) used adjectivally; समास-विग्रहः: सर्वं विज्ञानं यस्य सः/सर्वविज्ञानेन सम्पन्नः
सर्वशास्त्रार्थतत्त्ववित्knower of the true purport of all scriptures
सर्वशास्त्रार्थतत्त्ववित्:
Karta (कर्ता/Subject)
TypeNoun
Rootसर्व-शास्त्र-अर्थ-तत्त्व-वित् (प्रातिपदिक; समास)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; ‘वित्’ = ज्ञाता (knower); समास-विग्रहः: सर्वेषां शास्त्राणाम् अर्थस्य तत्त्वं वेत्ति इति

Narada (teaching in the Moksha-Dharma context)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: bhakti

FAQs

It defines the marks of an ideal seeker: purity of upbringing and conduct, disciplined ritual culture, and—most importantly—realization of the essential purport (tattva) behind all śāstras rather than mere rote learning.

By emphasizing inner purity (śuddhi), right conduct (sadācāra), and correct grasp of śāstra-essence, it supports bhakti as an informed, disciplined path—where devotion is guided by true understanding rather than sentiment alone.

The verse points to comprehensive śāstra-competence—implying mastery of interpretive tools such as Vyākaraṇa (grammar) and Mīmāṃsā-style understanding of ritual meaning—so one can discern the real intent (artha/tattva) of scriptural statements.