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Narada Purana — Purva Bhaga, Shloka 39

Yajñamālī–Sumālī Upākhyāna: Merit-Transfer through Temple Plastering (Lepa) and the Redemption of a Sinner

सुकर्मवासनाहीनो मातापित्रोर्विरोधकृत् । एकदा बंधुभिस्त्यक्तः शोकसंतापपीडितः ॥ ३९ ॥

sukarmavāsanāhīno mātāpitrorvirodhakṛt | ekadā baṃdhubhistyaktaḥ śokasaṃtāpapīḍitaḥ || 39 ||

సత్కర్మవాసనలేనివాడై, తల్లిదండ్రులకు విరోధం చేసిన అతడు ఒకసారి బంధువులచే విడిచిపెట్టబడి, శోకసంతాపాలతో బాధపడెను।

सु-कर्म-वासनाहीनःdevoid of good-karma impressions
सु-कर्म-वासनाहीनः:
Karta (कर्ता)
TypeAdjective
Rootसु (उपसर्ग/अव्यय) + कर्म (प्रातिपदिक) + वासना (प्रातिपदिक) + हीन (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; समासः—(कर्मवासनया हीनः) तृतीया-तत्पुरुषः; विशेषणम्
माता-पित्रोःof (his) mother and father
माता-पित्रोः:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootमातृ (प्रातिपदिक) + पितृ (प्रातिपदिक)
Formद्वन्द्व-समासः; षष्ठी (6th/Genitive), द्विवचन; ‘of mother and father’
विरोध-कृत्one who causes opposition/conflict
विरोध-कृत्:
Karta (कर्ता)
TypeNoun
Rootविरोध (प्रातिपदिक) + कृ (धातु) → कृत् (कृदन्त, कर्तरि)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; कृदन्तः—‘कृत्’ (कर्तरि), समासः—विरोधं करोति इति; विशेषणवत् प्रयोगः
एकदाonce
एकदा:
Adhikarana (अधिकरण)
TypeIndeclinable
Rootएकदा (अव्यय)
Formकालवाचक-अव्यय (adverb of time)
बन्धुभिःby (his) relatives
बन्धुभिः:
Karana (करण)
TypeNoun
Rootबन्धु (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन
त्यक्तःabandoned
त्यक्तः:
Karta (कर्ता)
TypeAdjective
Rootत्यज् (धातु) → त्यक्त (कृदन्त, भूतकर्मणि)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; भूतकर्मणि कृदन्त (past passive participle)
शोक-संताप-पीडितःafflicted by grief and distress
शोक-संताप-पीडितः:
Karta (कर्ता)
TypeAdjective
Rootशोक (प्रातिपदिक) + संताप (प्रातिपदिक) + पीडित (प्रातिपदिक/कृदन्त)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; समासः—(शोकेन संतापेन च पीडितः) तृतीया-तत्पुरुषः; विशेषणम्

Narada (in dialogue with the Sanatkumara brothers, narrative instruction)

Vrata: none

Primary Rasa: karuna (compassion)

Secondary Rasa: bhayanaka (fear)

FAQs

It highlights how the absence of sukṛta-vāsanā (a cultivated tendency toward good deeds) and violation of core dharma—especially reverence toward parents—naturally ripens into suffering, social isolation, and intense inner turmoil.

By depicting the misery produced by adharmic conduct, the verse sets the ground for bhakti as a corrective path: turning from harmful vāsanās toward devotion and righteous living that purifies the heart and restores inner stability.

No specific Vedanga (like Vyākaraṇa, Jyotiṣa, or Kalpa) is taught directly; the practical takeaway is dharma-śikṣā—ethical discipline and right conduct (sadācāra) as the foundation for any ritual or spiritual practice.