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Narada Purana — Purva Bhaga, Shloka 100

The Recitation of the Thousand Names of Rādhā and Kṛṣṇa (Yugala-Sahasranāma) and Śaraṇāgati-Dharma

रुक्मिणीप्राणनाथश्च सत्यभामापतिः स्वयम् । भक्तपक्षी भक्तिवश्यो ह्यक्रूरमणिदायकः ॥ १०० ॥

rukmiṇīprāṇanāthaśca satyabhāmāpatiḥ svayam | bhaktapakṣī bhaktivaśyo hyakrūramaṇidāyakaḥ || 100 ||

तो रुक्मिणीचा प्राणनाथ आणि स्वयं सत्यभामेचा पती आहे। भक्तांचा पक्ष घेणारा, भक्तीने वशी होणारा, आणि अक्रूराला मणी देणारा आहे।

रुक्मिणीप्राणनाथःthe lord of Rukmiṇī’s life (Rukmiṇī’s beloved)
रुक्मिणीप्राणनाथः:
Karta (कर्ता/Subject)
TypeNoun
Rootरुक्मिणी-प्राण-नाथ (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; षष्ठी-तत्पुरुषः (रुक्मिण्याः प्राणानां नाथः)
and
:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक-अव्यय (conjunction)
सत्यभामापतिःhusband of Satyabhāmā
सत्यभामापतिः:
Karta (कर्ता/Subject)
TypeNoun
Rootसत्यभामा-पति (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुषः (सत्यभामायाः पतिः)
स्वयम्himself
स्वयम्:
Visheshana (विशेषण/qualifier)
TypeIndeclinable
Rootस्वयम् (अव्यय/प्रातिपदिक)
Formअव्यय (adverb)
भक्तपक्षीpartial to devotees
भक्तपक्षी:
Karta (कर्ता/Subject)
TypeAdjective
Rootभक्त-पक्षिन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुषः (भक्तानां पक्षी = पक्षपाती)
भक्तिवश्यःwon over by devotion
भक्तिवश्यः:
Karta (कर्ता/Subject)
TypeAdjective
Rootभक्ति-वश्य (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; तृतीया/सप्तमी-समर्थ-तत्पुरुषः (भक्त्या वश्यः)
हिindeed
हि:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootहि (अव्यय)
Formनिपात (particle), हेत्वर्थ/निश्चयार्थ (indeed/for)
अक्रूरमणिदायकःgiver of the jewel to Akrūra
अक्रूरमणिदायकः:
Karta (कर्ता/Subject)
TypeNoun
Rootअक्रूर-मणि-दायक (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; चतुर्थी-तत्पुरुषः (अक्रूराय मणिं ददाति इति)

Narada

Vrata: none

Primary Rasa: bhakti

Secondary Rasa: vira

V
Vishnu
K
Krishna
R
Rukmini
S
Satyabhama
A
Akrura

FAQs

It identifies Krishna as personally present in His divine relationships and as a Lord who actively protects devotees—showing that divine grace is responsive to sincere devotion.

By calling Him bhaktapakṣī and bhaktivaśya, the verse teaches that devotion is not merely praise but a power that makes the Lord accessible—He “takes the devotee’s side” and is won by bhakti.

No specific Vedanga technique (like Vyākaraṇa or Jyotiṣa) is taught in this line; the practical takeaway is devotional application—using names/epithets (nāma, stuti) to contemplate the Lord’s qualities in worship.