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Narada Purana — Purva Bhaga, Shloka 37

Mārkaṇḍeya-varṇanam

The Description of Mārkaṇḍeya

अमेयमजरं नित्यं सदानन्दैकविग्रहम् । अप्रतर्क्यमनिर्द्देश्यं प्रणतोऽस्मि जनार्दनम् ॥ ३७ ॥

ameyamajaraṃ nityaṃ sadānandaikavigraham | apratarkyamanirddeśyaṃ praṇato'smi janārdanam || 37 ||

అప్రమేయుడు, అజరుడు, నిత్యుడు, సదానందమయ ఏకస్వరూపుడు; తర్కాతీతుడు, నిర్వచనాతీతుడు అయిన జనార్దనునకు నేను ప్రణమిల్లుచున్నాను।

ameyamimmeasurable
ameyam:
Visheshana (Adjective to janārdanam)
TypeAdjective
Rootameya
FormMasculine, Accusative (2nd/द्वितीया), Singular; (na meyam - Nai Tatpurusha)
ajaramageless/undecaying
ajaram:
Visheshana (Adjective to janārdanam)
TypeAdjective
Rootajara
FormMasculine, Accusative (2nd/द्वितीया), Singular; (na jarā yasmin/yasya - Nai Bahuvrihi or Tatpurusha)
nityameternal
nityam:
Visheshana (Adjective to janārdanam)
TypeAdjective
Rootnitya
FormMasculine, Accusative (2nd/द्वितीया), Singular
sadānandaikavigrahamwhose sole form is eternal bliss
sadānandaikavigraham:
Visheshana (Adjective to janārdanam)
TypeAdjective
Rootsadānandaikavigraha
FormMasculine, Accusative (2nd/द्वितीया), Singular
apratarkyaminconceivable/beyond logic
apratarkyam:
Visheshana (Adjective to janārdanam)
TypeAdjective
Rootapratarkya
FormMasculine, Accusative (2nd/द्वितीया), Singular; (na pratarkyam - Nai Tatpurusha)
anirddeśyamundefinable/indescribable
anirddeśyam:
Visheshana (Adjective to janārdanam)
TypeAdjective
Rootanirddeśya
FormMasculine, Accusative (2nd/द्वितीया), Singular; (na nirddeśyam - Nai Tatpurusha)
praṇataḥbowed
praṇataḥ:
Karta (Subject)
TypeAdjective
Rootpraṇata
FormMasculine, Nominative (1st/प्रथमा), Singular
asmiI am
asmi:
Kriya (Verb)
TypeVerb
Rootas
FormLat Lakara, 1st Person, Singular
janārdanamJanardana
janārdanam:
Karma (Object)
TypeNoun
Rootjanārdana
FormMasculine, Accusative (2nd/द्वितीया), Singular

Narada

Vrata: none

Primary Rasa: shanta

Secondary Rasa: bhakti

J
Janardana
V
Vishnu

FAQs

It presents Vishnu (Janārdana) as the supreme reality—eternal, ageless, and immeasurable—whose essence is pure bliss and who transcends the limits of speech and reasoning; the verse models surrender (praṇāma) as a direct means to orient the mind toward moksha.

Bhakti is shown here as humble prostration and praise of Janārdana’s transcendent nature: when the Lord is “indescribable” and “beyond argument,” devotion becomes the practical approach—reverent remembrance and surrender rather than intellectual disputation.

No specific Vedāṅga technique is taught in this verse; however, it implicitly cautions against overreliance on tarka (mere logic), aligning with the Purāṇic method of learning through stuti, śraddhā, and devotional recitation.