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Narada Purana — Purva Bhaga, Shloka 111

गङ्गामाहात्म्य — The Greatness of the Gaṅgā

यन्नेत्रजानलं दृष्ट्वा पातालतलवासिनः । अकालप्रलयं मत्वा च्रुकुशुः शोकलालसाः ॥ १११ ॥

yannetrajānalaṃ dṛṣṭvā pātālatalavāsinaḥ | akālapralayaṃ matvā crukuśuḥ śokalālasāḥ || 111 ||

เมื่อเห็นไฟที่บังเกิดจากดวงตานั้น ชาวปาตาลก็ร้องครวญคราง คิดว่าเป็นปรลัยก่อนกาล มัวหมองด้วยโศกและตระหนก

यत्which/that
यत्:
Karma (कर्म/Object; of दृष्ट्वा)
TypeNoun
Rootयद् (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; सम्बन्धक सर्वनाम
नेत्र-ज-अनलम्the fire born from (his) eyes
नेत्र-ज-अनलम्:
Karma (कर्म/Object; apposition to यत्)
TypeNoun
Rootनेत्र (प्रातिपदिक) + ज (प्रातिपदिक) + अनल (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन; तृतीया/षष्ठी-तत्पुरुषार्थः ‘नेत्रेभ्यः जातः अनलः’ (fire born from the eyes)
दृष्ट्वाhaving seen
दृष्ट्वा:
Purvakala-kriya (पूर्वकाल-क्रिया)
TypeVerb
Rootदृश् (धातु)
Formक्त्वा-प्रत्ययान्त अव्ययभाव (gerund), ‘having seen’
पाताल-तल-वासिनःthe dwellers of the netherworld region
पाताल-तल-वासिनः:
Karta (कर्ता/Subject)
TypeNoun
Rootपाताल (प्रातिपदिक) + तल (प्रातिपदिक) + वासिन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/प्रथमा), बहुवचन; सप्तमी-तत्पुरुषः (पातालतले वासिनः)
अकाल-प्रलयम्untimely dissolution (premature apocalypse)
अकाल-प्रलयम्:
Karma (कर्म/Object; of मत्वा)
TypeNoun
Rootअकाल (प्रातिपदिक) + प्रलय (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; कर्मधारयः (अकालः प्रलयः)
मत्वाhaving thought
मत्वा:
Purvakala-kriya (पूर्वकाल-क्रिया)
TypeVerb
Rootमन् (धातु)
Formक्त्वा-प्रत्ययान्त अव्ययभाव (gerund), ‘having thought/considered’
च्रुकुशुःcried out
च्रुकुशुः:
Kriya (क्रिया/Predicate)
TypeVerb
Rootक्रुश् (धातु)
Formलिट् (Perfect), प्रथमपुरुष, बहुवचन; परस्मैपद
शोक-लालसाःgrief-stricken
शोक-लालसाः:
Visheshana (विशेषण of पातालतलवासिनः)
TypeAdjective
Rootशोक (प्रातिपदिक) + लालस (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, बहुवचन; तत्पुरुषः ‘शोके लालसाः’ (eager/overcome with grief)

Suta (narrating the Purana account)

Vrata: none

Primary Rasa: bhayanaka

Secondary Rasa: karuna

P
Patala
P
Pralaya

FAQs

It highlights how beings, when confronted with overwhelming divine power, mistake it for cosmic annihilation—showing the smallness of fear-based perception against the scale of Purāṇic cosmology.

By portraying terror at cosmic signs, it implicitly points to bhakti as the stabilizing refuge: devotion to Vishnu is the Purāṇic antidote to panic during upheaval and perceived pralaya.

The verse uses the technical Purāṇic term “akāla-pralaya” (untimely dissolution), reflecting traditional time-knowledge (kāla-vicāra) associated with Jyotiṣa-style cosmological reckoning, though no direct ritual or grammar instruction is given.