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Narada Purana — Purva Bhaga, Shloka 93

The Account of Kārtavīrya’s Protective Kavaca

Kārtavīrya-kavaca-vṛttānta

दाहोपद्यातगरलशस्त्रपातातिदुःखदाः । क्षेत्रवित्तादिहरणबंधनादिभयप्रदाः ॥ ९३ ॥

dāhopadyātagaralaśastrapātātiduḥkhadāḥ | kṣetravittādiharaṇabaṃdhanādibhayapradāḥ || 93 ||

Chúng gây khổ đau tột cùng bởi lửa thiêu, tai ương bất chợt, chất độc và vũ khí rơi xuống; lại gieo sợ hãi bằng việc chiếm đoạt ruộng đất và tài sản, giam cầm, cùng những đe dọa tương tự.

dāha-upadyāta-garala-śastra-pāta-ati-duḥkha-dāḥgivers of extreme pain through burning, attacks, poison, and weapon-falls
dāha-upadyāta-garala-śastra-pāta-ati-duḥkha-dāḥ:
Karta (कर्ता)
TypeNoun
Rootdāha + upadyāta + garala + śastra + pāta + ati + duḥkha + da (प्रातिपदिक; दा-धातु से क्विप्/दाः)
FormMasculine, Nominative (1st/प्रथमा), Plural; बहुपद-तत्पुरुषः—‘दाहेन/उपद्यातेन्/गरलेन/शस्त्रपातेन अतिदुःखं ददाति’
kṣetra-vitta-ādi-haraṇa-bandhana-ādi-bhaya-pradāḥgivers of fear from theft of land/wealth etc. and from imprisonment etc.
kṣetra-vitta-ādi-haraṇa-bandhana-ādi-bhaya-pradāḥ:
Karta (कर्ता)
TypeNoun
Rootkṣetra + vitta + ādi + haraṇa + bandhana + ādi + bhaya + prada (प्रातिपदिक; दा-धातु से)
FormMasculine, Nominative (1st/प्रथमा), Plural; बहुपद-तत्पुरुषः—‘क्षेत्र-वित्त-आदि-हरण-बंधन-आदि-भयं प्रददाति’

Narada (in a teaching context, within the Narada–Sanatkumara dialogue framework)

Vrata: none

Primary Rasa: bhayanaka

Secondary Rasa: raudra

FAQs

It catalogs classic forms of arishta (severe misfortune)—fire, poison, weapon-injury, loss of property, and bondage—reminding the practitioner to pursue dharma and protective disciplines that reduce fear and instability.

By emphasizing the fragility of worldly security (land, wealth, freedom), it indirectly pushes the mind toward taking refuge in the Divine as the steadier ground beyond external threats—an essential bhakti orientation.

The verse aligns with technical discussions used in Jyotiṣa-related arishta analysis—enumerating danger-types (fire, poison, weapons, imprisonment, loss) that are mapped in applied predictive frameworks and addressed via śānti-oriented practice.