Shloka 47

बहुवित्तयुतां विप्रो महोदयपुरं ययौ । आरुह्य करिणीरूपां राक्षसीं क्षणमात्रतः ॥ ४७ ॥

bahuvittayutāṃ vipro mahodayapuraṃ yayau | āruhya kariṇīrūpāṃ rākṣasīṃ kṣaṇamātrataḥ || 47 ||

کثیر دولت کے ساتھ وہ برہمن مہودیہ پور گیا؛ ہتھنی کی صورت اختیار کرنے والی راکشسی پر سوار ہو کر وہ پل بھر میں وہاں پہنچ گیا۔

बहुवित्तयुताम्endowed with much wealth
बहुवित्तयुताम्:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootबहु + वित्त + युत (प्रातिपदिक)
Formस्त्रीलिङ्ग (feminine), द्वितीया विभक्ति (Accusative/2nd), एकवचन (singular); तत्पुरुष: ‘बहु वित्तं’ + ‘युता’ = ‘endowed with much wealth’
विप्रःthe Brahmin
विप्रः:
Karta (कर्ता)
TypeNoun
Rootविप्र (प्रातिपदिक)
Formपुंलिङ्ग (masculine), प्रथमा विभक्ति (Nominative/1st), एकवचन (singular)
महोदयपुरम्to Mahodayapura
महोदयपुरम्:
Karma (कर्म)
TypeNoun
Rootमहोदय + पुर (प्रातिपदिक)
Formनपुंसकलिङ्ग (neuter), द्वितीया विभक्ति (Accusative/2nd), एकवचन (singular); तत्पुरुष: ‘महोदयस्य पुरम्’ (place-name)
ययौwent
ययौ:
Kriyā (क्रिया)
TypeVerb
Rootया (धातु)
Formलिट् (Perfect), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन (singular)
आरुह्यhaving mounted
आरुह्य:
Pūrvakāla-kriyā (पूर्वकाल-क्रिया)
TypeVerb
Rootआ + रुह् (धातु)
Formक्त्वान्त (absolutive/gerund), ‘having mounted/ascended’
करिणीरूपाम्(one) in the form of a she-elephant
करिणीरूपाम्:
Karma (कर्म)
TypeNoun
Rootकरिणी + रूप (प्रातिपदिक)
Formस्त्रीलिङ्ग (feminine), द्वितीया विभक्ति (Accusative/2nd), एकवचन (singular); तत्पुरुष: ‘करिण्याः रूपम्’ → ‘having the form of a she-elephant’ (as epithet)
राक्षसीम्the demoness
राक्षसीम्:
Karma (कर्म)
TypeNoun
Rootराक्षसी (प्रातिपदिक)
Formस्त्रीलिङ्ग (feminine), द्वितीया विभक्ति (Accusative/2nd), एकवचन (singular)
क्षणमात्रतःin just a moment
क्षणमात्रतः:
Kāla-adhikaraṇa (काल-अधिकरण)
TypeIndeclinable
Rootक्षण + मात्र (प्रातिपदिक)
Formतसिल्-प्रत्ययान्त अव्यय (ablatival adverb in -tas), ‘from/within only a moment’

Narada (narrating to the Sanatkumara brothers)

Vrata: none

Primary Rasa: adbhuta

Secondary Rasa: vira

M
Mahodaya-pura
R
rākṣasī

FAQs

It highlights the Purāṇic theme that worldly means (even wealth and extraordinary conveyance) can rapidly carry one to a famed place, yet the deeper purpose of such movement is to enter the sphere of tīrtha-māhātmya—where dharma and sacred merit are emphasized over mere speed or display.

Bhakti is implied indirectly: the journey to Mahodaya-pura functions as a gateway to hearing and performing sacred acts associated with the tīrtha; in the Narada Purana, such tīrtha narratives typically culminate in devotion to Hari/Vishnu through worship, vows, and remembrance, even if this particular line focuses on the travel event.

No specific Vedāṅga (like Vyākaraṇa, Jyotiṣa, or Kalpa) is taught in this verse; it primarily serves narrative momentum within a tīrtha-māhātmya context, preparing for subsequent ritual or merit-related instructions.