Previous Verse
Next Verse

Narada Purana — Purva Bhaga, Shloka 48

Śeṣoditya-Sūrya-nyāsa, Soma-sādhana, Graha-pūjā, and Bhauma-vrata-vidhi

धनधान्यपशुक्षेमक्षेत्रमित्रकलत्रदम् । तेजोवीर्ययशःकीर्तिविद्याविभवभोगदम् ॥ ४८ ॥

dhanadhānyapaśukṣemakṣetramitrakalatradam | tejovīryayaśaḥkīrtividyāvibhavabhogadam || 48 ||

บทนี้ประทานทรัพย์และธัญญาหาร ปศุสัตว์และความเกษม; ที่ดิน มิตร และคู่ครอง อีกทั้งประทานรัศมีและพลัง เกียรติยศและชื่อเสียง ความรู้ ความรุ่งเรือง และความสุขสำราญแห่งชีวิต

धन-धान्य-पशु-क्षेम-क्षेत्र-मित्र-कलत्र-दम्(that which) gives wealth, grain, cattle, security, land, friends, and spouse
धन-धान्य-पशु-क्षेम-क्षेत्र-मित्र-कलत्र-दम्:
विशेषण (Adjectival predicate/विशेषण)
TypeAdjective
Rootधन (प्रातिपदिक) + धान्य (प्रातिपदिक) + पशु (प्रातिपदिक) + क्षेम (प्रातिपदिक) + क्षेत्र (प्रातिपदिक) + मित्र (प्रातिपदिक) + कलत्र (प्रातिपदिक) + द (प्रातिपदिक; √दा धातु)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; समासान्त-पद ‘-दम्’ = ‘ददाति’ इत्यर्थे (giver)
तेजः-वीर्य-यशः-कीर्ति-विद्या-विभव-भोग-दम्(that which) gives splendor, vigor, fame, renown, knowledge, prosperity, and enjoyment
तेजः-वीर्य-यशः-कीर्ति-विद्या-विभव-भोग-दम्:
विशेषण (Adjectival predicate/विशेषण)
TypeAdjective
Rootतेजस् (प्रातिपदिक) + वीर्य (प्रातिपदिक) + यशस् (प्रातिपदिक) + कीर्ति (प्रातिपदिक) + विद्या (प्रातिपदिक) + विभव (प्रातिपदिक) + भोग (प्रातिपदिक) + द (प्रातिपदिक; √दा धातु)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; समासान्त ‘-दम्’ = दातारम्/प्रदायकम् (giver/bestower)

Narada (within a Narada–Sanatkumara style instructional dialogue)

Vrata: none

Primary Rasa: bhakti

Secondary Rasa: shanta

FAQs

The verse functions as a phala-śruti: it frames righteous Vedic observance as producing both outer welfare (kṣema) and inner excellence (tejas, vidyā), showing that dharma sustains life while elevating one’s capacities.

While not explicitly naming bhakti here, it reflects a common Purāṇic teaching: sincere sacred practice connected to the divine order yields harmony—supporting a devotee’s life with stability, reputation, and learning so devotion can be sustained without impediment.

It emphasizes the Vedanga-style idea of measurable outcomes (phala) from correct practice—suggesting disciplined ritual/technical observance that leads to vidyā (learning), tejas (clarity/force), and social prosperity (yaśas, kīrti).