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Narada Purana — Purva Bhaga, Shloka 49

The Description of the Skanda Purāṇa’s Anukramaṇī

Index/Summary

यत्र वै सेतुमाहात्म्ये फलं स्नाने क्षणोद्भवम् । गालवस्य तपश्चर्या राक्षसाख्यानकं ततः ॥ ४९ ॥

yatra vai setumāhātmye phalaṃ snāne kṣaṇodbhavam | gālavasya tapaścaryā rākṣasākhyānakaṃ tataḥ || 49 ||

ในส่วนนั้นมีสেতุ-มหิมา ที่ซึ่งผลแห่งการอาบน้ำศักดิ์สิทธิ์บังเกิดฉับพลัน; ต่อมาคือตบะของคาลวะ และภายหลังเป็นเรื่องราวเกี่ยวกับรากษสะ

यत्रwhere
यत्र:
Adhikarana (अधिकरण)
TypeIndeclinable
Rootयत्र (अव्यय)
Formदेशवाचक-अव्यय (relative adverb: where)
वैindeed
वै:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootवै (अव्यय)
Formनिश्चय/सम्भाषणार्थक-अव्यय (indeed)
सेतु-माहात्म्येin the greatness of Setu
सेतु-माहात्म्ये:
Adhikarana (अधिकरण)
TypeNoun
Rootसेतु + माहात्म्य (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी (अधिकरण), एकवचन; तत्पुरुषः (सेतोः माहात्म्यम्)
फलम्the result
फलम्:
Karta (कर्ता)
TypeNoun
Rootफल (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा, एकवचन
स्नानेin bathing
स्नाने:
Adhikarana (अधिकरण)
TypeNoun
Rootस्नान (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी (अधिकरण), एकवचन
क्षण-उद्भवम्arising instantly
क्षण-उद्भवम्:
Visheshana (विशेषण)
TypeAdjective
Rootक्षण + उद्भव (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा, एकवचन; तत्पुरुषः (क्षणात् उद्भवः) — ‘फलम्’ इति विशेषणम्
गालवस्यof Gālava
गालवस्य:
Shashthi-Sambandha (षष्ठी-सम्बन्ध)
TypeNoun
Rootगालव (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (सम्बन्ध), एकवचन
तपश्चर्याascetic practice
तपश्चर्या:
Karta (कर्ता)
TypeNoun
Rootतपस् + चर्या (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; तत्पुरुषः (तपसः चर्या)
राक्षस-आख्यानकम्the tale of a demon
राक्षस-आख्यानकम्:
Karta (कर्ता)
TypeNoun
Rootराक्षस + आख्यानक (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा, एकवचन; तत्पुरुषः (राक्षसस्य आख्यानकम्)
ततःthen/thereafter
ततः:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootततः (अव्यय)
Formअव्यय; क्रम/अनन्तरार्थक (then/thereafter)

Suta (topic-index narration within the Purva Bhaga anukramanika framework)

Vrata: none

Primary Rasa: adbhuta

Secondary Rasa: bhakti

S
Setu
G
Gālava
R
Rākṣasa

FAQs

It functions as an anukramaṇikā (topic-index) verse, highlighting that the Setu-tīrtha bathing is taught as yielding immediate merit, and it cues the reader to subsequent narratives on Gālava’s tapas and a rākṣasa episode.

Indirectly: by emphasizing tīrtha-māhātmya and sacred bathing as supportive purāṇic practices that purify the devotee and prepare the mind for devotion and dharma, even though explicit Vishnu-bhakti is not stated in this single index-verse.

No specific Vedāṅga (like Vyākaraṇa, Jyotiṣa, or Kalpa) is taught here; the verse is primarily a purāṇic contents-marker pointing to ritual bathing (snāna) and narrative sections.