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Narada Purana — Purva Bhaga, Shloka 39

Hari-nāma Mahimā and Caraṇāmṛta: The Redemption of the Hunter Gulika

Uttaṅka Itihāsa

अहो बलवती माया मोहयत्यखिलं जगत् । पुत्रमित्रकलत्रार्थं सर्वं दुःखेन योजयेत् ॥ ३९ ॥

aho balavatī māyā mohayatyakhilaṃ jagat | putramitrakalatrārthaṃ sarvaṃ duḥkhena yojayet || 39 ||

ہائے! مایا کتنی زورآور ہے—وہ سارے جہان کو موہ لیتی ہے اور بیٹے، دوست اور زوجہ کی خاطر ہر چیز کو دکھ کے بندھن میں جکڑ دیتی ہے۔

अहोalas!/oh!
अहो:
Sambodhana/Exclamation (सम्बोधन/उद्गार)
TypeIndeclinable
Rootअहो (अव्यय/निपात)
Formनिपात (exclamation)
बलवतीpowerful
बलवती:
Visheshana (विशेषण)
TypeAdjective
Rootबलवत् (प्रातिपदिक)
Formस्त्रीलिङ्ग; प्रथमा विभक्ति, एकवचन
मायाillusion
माया:
Karta (कर्ता)
TypeNoun
Rootमाया (प्रातिपदिक)
Formस्त्रीलिङ्ग; प्रथमा विभक्ति (Nominative/कर्ता), एकवचन
मोहयतिdeludes
मोहयति:
Kriya (क्रिया)
TypeVerb
Rootमुह् (धातु)
Formलट् लकार (Present); प्रथमपुरुष, एकवचन; परस्मैपद; णिच् (causative)
अखिलम्entire; all
अखिलम्:
Karma (कर्म)
TypeAdjective
Rootअखिल (प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया विभक्ति (Accusative/कर्म), एकवचन
जगत्world
जगत्:
Karma (कर्म)
TypeNoun
Rootजगत् (प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया विभक्ति (Accusative/कर्म), एकवचन
पुत्रमित्रकलत्रार्थम्for the sake of son, friend, and wife
पुत्रमित्रकलत्रार्थम्:
Prayojana (प्रयोजन)
TypeNoun
Rootपुत्र + मित्र + कलत्र + अर्थ (प्रातिपदिक)
Formतत्पुरुषसमास (पुत्र-मित्र-कलत्राणाम् अर्थः/हेतुः); पुंलिङ्ग; द्वितीया विभक्ति (Accusative; adverbial goal/purpose), एकवचन
सर्वम्everything
सर्वम्:
Karma (कर्म)
TypeNoun
Rootसर्व (प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया विभक्ति (Accusative/कर्म), एकवचन
दुःखेनwith suffering; by pain
दुःखेन:
Karana (करण)
TypeNoun
Rootदुःख (प्रातिपदिक)
Formनपुंसकलिङ्ग; तृतीया विभक्ति (Instrumental/करण), एकवचन
योजयेत्would yoke/attach; would involve
योजयेत्:
Kriya (क्रिया)
TypeVerb
Rootयुज् (धातु)
Formविधिलिङ् (Optative); प्रथमपुरुष, एकवचन; परस्मैपद; णिच् (causative)

Sanatkumara (in instruction to Narada)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: karuna

M
Maya

FAQs

It warns that Māyā powerfully deludes beings into mistaking family-centered identity and possession as the highest aim, thereby yoking the mind to repeated sorrow; the implied remedy is dispassion and turning toward liberation-oriented living.

By exposing how attachment to son, friends, and spouse becomes a cause of suffering, the verse redirects the heart from possessiveness to steadier refuge—devotion to Bhagavān (especially Vishnu-bhakti) that is not dependent on changing worldly relationships.

No specific Vedāṅga technique is taught in this verse; the practical takeaway is ethical-psychological discernment (viveka) used in Dharma and Moksha teachings—recognizing attachment as a source of duḥkha and cultivating vairāgya.