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Narada Purana — Purva Bhaga, Shloka 33

Gṛhastha-praveśa: Vivāha-bheda, Ācāra-śauca, Śrāddha-kāla, and Vaiṣṇava-lakṣaṇa

शूर्प्पवातं प्रेतधूमं तथा शूद्रान्नभोजनम् । वृषलीपतिसङ्गं च दूरतः परिवर्जयेत् ॥ ३३ ॥

śūrppavātaṃ pretadhūmaṃ tathā śūdrānnabhojanam | vṛṣalīpatisaṅgaṃ ca dūrataḥ parivarjayet || 33 ||

सूपाच्या वाऱ्याचा झोत, प्रेतकर्माचा धूर, शूद्राचे अन्नभोजन आणि वृषलीच्या पतीची संगत—यांपासून दूर राहावे।

śūrpa-vātamwind from a winnowing basket
śūrpa-vātam:
Karma (कर्म)
TypeNoun
Rootśūrpa (प्रातिपदिक) + vāta (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन; षष्ठी-तत्पुरुष (शूर्पस्य वातः = wind from winnowing basket)
preta-dhūmamfuneral smoke
preta-dhūmam:
Karma (कर्म)
TypeNoun
Rootpreta (प्रातिपदिक) + dhūma (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन; षष्ठी-तत्पुरुष (प्रेतस्य धूमः = smoke of/for the dead, funeral smoke)
tathāalso
tathā:
Sambandha (सम्बन्धः)
TypeIndeclinable
Roottathā (अव्यय)
Formसमुच्चय/क्रियाविशेषण-अव्यय (also)
śūdra-anna-bhojanameating Śūdra’s food
śūdra-anna-bhojanam:
Karma (कर्म)
TypeNoun
Rootśūdra (प्रातिपदिक) + anna (प्रातिपदिक) + bhojana (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन; षष्ठी-तत्पुरुष (शूद्रस्य अन्नम्) + तत्पुरुष (तस्य भोजनम्)
vṛṣalī-pati-saṅgamassociation with the husband of a low woman
vṛṣalī-pati-saṅgam:
Karma (कर्म)
TypeNoun
Rootvṛṣalī (प्रातिपदिक) + pati (प्रातिपदिक) + saṅga (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन; षष्ठी-तत्पुरुष (वृषल्याः पतिः) + तत्पुरुष (तस्य सङ्गः)
caand
ca:
Sambandha (सम्बन्धः)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चयार्थक-अव्यय
dūrataḥfrom afar
dūrataḥ:
Sambandha (सम्बन्धः/adverbial)
TypeIndeclinable
Rootdūratas (अव्यय)
Formदेशवाचक-अव्यय (adverb: from afar/at a distance)
parivarjayetshould avoid
parivarjayet:
Kriyā (क्रिया)
TypeVerb
Rootpari-varj (परि + वर्ज् धातु)
Formविधिलिङ् (optative), प्रथम-पुरुष (3rd person), एकवचन; परस्मैपद

Sanatkumara (teaching Narada)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: bhayanaka

FAQs

The verse emphasizes śauca (purity) and protective boundaries in daily conduct, advising a sādhaka to avoid influences considered ritually contaminating or socially degrading so that japa, worship, and sattvic discipline remain steady.

Bhakti practice is supported by sattva and regulated conduct; by avoiding impure environments and questionable associations, the devotee preserves mental clarity and reverence needed for consistent Vishnu-oriented worship and mantra discipline.

This is chiefly a dharma-śāstra style achara rule tied to ritual śauca; it practically informs how one manages contact, food sources, and proximity to funeral smoke to maintain eligibility for rites and recitation.