Shloka 33
Kāṣṭhīla-Upākhyāna: Rākṣasī, Spear-Śakti, and Kāśī as Śakti-kṣetra
परिवेत्ता च दिधिषूः शन्तनुः स्वःसरित्पत्तिः । दिधिषू तनयः साक्षाद्वसुः स्त्रीवादमृत्युभाक् ॥ ३३ ॥
parivettā ca didhiṣūḥ śantanuḥ svaḥsaritpattiḥ | didhiṣū tanayaḥ sākṣādvasuḥ strīvādamṛtyubhāk || 33 ||
Disebutlah ‘Parivettā’ (orang yang berkahwin sebelum abang sulung) dan ‘didhiṣū’ (lelaki yang berhasrat mengambil isteri kedua); serta Śantanu—yang lahir daripada sungai langit (Gaṅgā). Dan putera kepada didhiṣū itu sesungguhnya ialah seorang Vasu, yang menemui maut kerana pertikaian yang melibatkan seorang wanita.
Suta (narrating the Purana to the assembled sages, within the Uttara-Bhaga tirtha discourse)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: karuna
FAQs
It uses Itihasa-linked genealogy (Śantanu–Gaṅgā–Vasu) to underline karmic causality: social transgression and passion-driven conflict (especially around relationships) lead to suffering, while dharma-aligned conduct supports auspicious outcomes.
Indirectly, it contrasts worldly entanglement (marital rivalry and disputes) with the puranic ideal: reducing rāga-dveṣa and living by dharma makes the mind fit for steady remembrance of Bhagavān, which is the foundation of Vishnu-bhakti emphasized throughout the Narada Purana.
Nirukta/Vyākaraṇa-style technical labeling is used (e.g., parivettā, didhiṣū) to classify social situations precisely—showing how dharma discourse relies on accurate terminology and definition-based reasoning.