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Narada Purana — Purva Bhaga, Shloka 56

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

Transition to Vedānta Inquiry

द्विजाःस्वाचारमुत्स्सृज्यचपरपाकान्नभोजिनः । भविष्यंतिदुरात्मानः शूद्राः प्रव्रजितास्तथा ॥ ५६ ॥

dvijāḥsvācāramutssṛjyacaparapākānnabhojinaḥ | bhaviṣyaṃtidurātmānaḥ śūdrāḥ pravrajitāstathā || 56 ||

اپنے مقررہ آچار کو چھوڑ کر دِوِج دوسرے کے پکائے ہوئے اَنّ کا بھوجن کریں گے اور بدباطن ہو جائیں گے۔ اسی طرح شُودر بھی پرورجیا، یعنی ترکِ دنیا کا راستہ اختیار کریں گے۔

dvijāḥthe twice-born (Brahmana, Kshatriya, Vaishya)
dvijāḥ:
svācāramone’s own proper conduct (svadharma/ācāra)
svācāram:
utsṛjyahaving cast aside/abandoned
utsṛjya:
caand
ca:
para-pāka-annafood cooked in another’s kitchen/by others
para-pāka-anna:
bhojinaḥeaters/consumers
bhojinaḥ:
bhaviṣyantiwill become/will be
bhaviṣyanti:
durātmānaḥevil-minded, of corrupted disposition
durātmānaḥ:
śūdrāḥśūdras
śūdrāḥ:
pravrajitāḥgone forth as renunciants/wanderers
pravrajitāḥ:
tathālikewise/also.
tathā:

Narada (in dialogue context with Sanatkumara, describing Kali-yuga traits)

Vrata: none

Primary Rasa: bhayanaka

Secondary Rasa: raudra

FAQs

It highlights a Kali-yuga marker: the erosion of svadharma (one’s ordained discipline) and the confusion of social-spiritual roles, showing how outer identity can replace inner purity and right conduct.

Indirectly, it warns that external labels (birth-status or renunciant dress) are unreliable in Kali-yuga; genuine bhakti is measured by sāttvika conduct, self-restraint, and fidelity to dharma rather than by appearance or social claim.

It points to Dharmaśāstra-based ācāra (right conduct) and śauca (discipline/purity) principles—practical norms governing food, association, and life-stages (āśrama)—rather than a specific technical Vedanga like Jyotiṣa or Vyākaraṇa.