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Narada Purana — Purva Bhaga, Shloka 66

Vyākaraṇa-saṅgraha: Pada–Vibhakti–Kāraka–Lakāra–Samāsa

मलिनो विकटो गोमी भौरिकीविधमुत्कटम् । अवटीटोवनाटे निबिडं चेक्षुशाकिनम् ॥ ६६ ॥

malino vikaṭo gomī bhaurikīvidhamutkaṭam | avaṭīṭovanāṭe nibiḍaṃ cekṣuśākinam || 66 ||

“Najis, ganjil rupanya dan berbau busuk—mengerikan pada bentuknya; mendiami lubang dan rimba, pekat dalam kegelapan, serta menghantui belukar tebu—demikianlah makhluk-makhluk ngeri yang digambarkan.”

malinaḥdirty; impure
malinaḥ:
Karta (कर्ता/विषय)
TypeAdjective
Rootmalina (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
vikaṭaḥodd; grotesque; huge
vikaṭaḥ:
Karta (कर्ता/विषय)
TypeAdjective
Rootvikaṭa (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
gomīpossessing cows; cow-rich
gomī:
Karta (कर्ता/विषय)
TypeAdjective
Rootgomī (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; -इन् प्रत्ययान्त
bhaurikī-vidhamof the bhaurikī type
bhaurikī-vidham:
Visheshana (विशेषण)
TypeAdjective
Rootbhaurikī + vidha (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘-विध’ = of a kind/type
utkaṭamvery strong; intense; formidable
utkaṭam:
Visheshana (विशेषण)
TypeAdjective
Rootutkaṭa (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
avaṭīṭa-vanāṭein/at Avaṭīṭa and Vanāṭa (as terms/places)
avaṭīṭa-vanāṭe:
Adhikarana (अधिकरण)
TypeNoun
Rootavaṭīṭa + vanāṭa (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी (7th/Locative), एकवचन; द्वन्द्व-समासः (two place/term names)
nibiḍamdense; compact
nibiḍam:
Visheshana (विशेषण)
TypeAdjective
Rootnibiḍa (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
caand
ca:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चय-अव्यय
ikṣu-śākinamikṣuśākin (a term; sugarcane-related person/thing)
ikṣu-śākinam:
Karta (कर्ता/विषय)
TypeNoun
Rootikṣu + śākin (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘इक्षुशाकिन्’ = sugarcane-seller/one connected with sugarcane (lexical)

Sanatkumara (in dialogue context with Narada)

Vrata: none

Primary Rasa: bhayanaka

Secondary Rasa: bibhatsa

N
Narada

FAQs

It depicts the fearful, impure conditions associated with spiritual degradation—highlighting that tamas (darkness), impurity, and adharma manifest as terrifying states that the seeker should transcend through purification and right conduct.

By contrasting dread and impurity with the goal of moksha, it implicitly points to devotion and remembrance of the Divine (especially Vishnu in Narada Purana’s moksha-dharma) as the purifier that removes fear and inner darkness.

The verse is more ethical-spiritual than technical; its practical takeaway aligns with dharma-shastra style guidance—avoid impure conduct and cultivate śauca (purity) and sattva, which are foundational for effective mantra-japa and ritual discipline.