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Narada Purana — Purva Bhaga, Shloka 18

Yuga-Dharma Framework, Kali-Yuga Diagnosis, and the Hari-Nāma Remedy

Transition to Vedānta Inquiry

केचित्स्वर्गापवर्गार्थं विप्रयज्ञान्प्रकुर्वते । केचिद्धनादिकामाश्च केचित्कल्मषचेतसः ॥ १८ ॥

kecitsvargāpavargārthaṃ viprayajñānprakurvate | keciddhanādikāmāśca kecitkalmaṣacetasaḥ || 18 ||

บางคนประกอบยัญพิธีของพราหมณ์เพื่อสวรรค์หรืออปวรรค์ (โมกษะ); บางคนทำเพื่อทรัพย์และผลประโยชน์; และบางคนมีจิตเศร้าหมองด้วยบาป จึงทำด้วยเจตนาไม่บริสุทธิ์

केचित्some
केचित्:
Karta (कर्ता)
TypeNoun
Rootकिम् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/प्रथमा), बहुवचन; अनिश्चितवाचक
स्वर्गापवर्गार्थम्for the sake of heaven and liberation
स्वर्गापवर्गार्थम्:
Karma (कर्म)
TypeNoun
Rootस्वर्ग + अपवर्ग + अर्थ (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; तत्पुरुषः (स्वर्गस्य अपवर्गस्य च अर्थः/हेतुः)
विप्रयज्ञान्Brahminical sacrifices
विप्रयज्ञान्:
Karma (कर्म)
TypeNoun
Rootविप्र + यज्ञ (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/द्वितीया), बहुवचन; तत्पुरुषः (विप्राणां यज्ञाः / विप्रैः कृताः यज्ञाः)
प्रकुर्वतेperform
प्रकुर्वते:
Kriya (क्रिया)
TypeVerb
Rootप्र + कृ (धातु)
Formलट्-लकार (Present), प्रथमपुरुष, बहुवचन; आत्मनेपद
केचित्some
केचित्:
Karta (कर्ता)
TypeNoun
Rootकिम् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/प्रथमा), बहुवचन; अनिश्चितवाचक
धनादिकामाःdesirous of wealth and the like
धनादिकामाः:
Karta (कर्ता)
TypeAdjective
Rootधन + आदि + काम (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/प्रथमा), बहुवचन; तत्पुरुषः (धनादिषु कामाः = desirous of wealth etc.)
and
:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
केचित्some
केचित्:
Karta (कर्ता)
TypeNoun
Rootकिम् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/प्रथमा), बहुवचन; अनिश्चितवाचक
कल्मषचेतसःimpure-minded
कल्मषचेतसः:
Karta (कर्ता)
TypeAdjective
Rootकल्मष + चेतस् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/प्रथमा), बहुवचन; बहुव्रीहिः (कल्मषं चेतः येषाम्)

Sanatkumara (teaching Narada on dharma and the inner motive of ritual)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: none

FAQs

It distinguishes three inner motives behind yajña—seeking heaven, seeking liberation, or acting from impure/sinful intent—implying that the same ritual can lead to different outcomes depending on the performer’s aim and purity of mind.

While not naming bhakti directly, it prepares the ground for bhakti by stressing inner purity and right intention: devotion-oriented practice aims beyond wealth and status toward apavarga (liberation), aligning actions with a higher spiritual goal.

It points to the ritual domain of the Veda (karma-kāṇḍa) administered by vipras, implying correct yajña-performance (kalpa and prayoga) but emphasizing that technical correctness alone is incomplete without purified intention.