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Narada Purana — Purva Bhaga, Shloka 9

The Description of the Anukramaṇikā (Chapter-wise Summary) of the Varāha Purāṇa

भगवद्धर्मके पश्चाद्वततीर्थकथानकम् । द्वात्रिंशदपराधानां प्रायश्चित्तं शरीरगम् ॥ ९ ॥

bhagavaddharmake paścādvatatīrthakathānakam | dvātriṃśadaparādhānāṃ prāyaścittaṃ śarīragam || 9 ||

在阐明薄伽梵之法(Bhagavān-dharma)之后,继有关于誓戒(vrata)与圣地渡口(tīrtha)的叙述,并宣说为三十二种过失而行的身行忏悔(prāyaścitta)。

भगवत्-धर्मकेin the section on the Lord’s dharma
भगवत्-धर्मके:
Adhikarana (अधिकरण/Location)
TypeNoun
Rootभगवत् (प्रातिपदिक) + धर्मक (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी (7th/Locative), एकवचन; षष्ठी-तत्पुरुषः (भगवतः धर्मके)
पश्चात्afterwards
पश्चात्:
Kriya-visheshana (क्रियाविशेषण/Adverbial)
TypeIndeclinable
Rootपश्चात् (अव्यय)
Formअव्यय; कालवाचक क्रियाविशेषण (temporal adverb)
वत-तीर्थ-कथानकम्the narrative of Vatatīrtha
वत-तीर्थ-कथानकम्:
Karta (कर्ता/Subject)
TypeNoun
Rootवत (प्रातिपदिक) + तीर्थ (प्रातिपदिक) + कथानक (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन; तत्पुरुष-समास (वततीर्थस्य कथानकम्)
द्वा-त्रिंशत्-अपराधानाम्of the thirty-two offenses
द्वा-त्रिंशत्-अपराधानाम्:
Sambandha (सम्बन्ध/Genitive relation)
TypeNoun
Rootद्वात्रिंशत् (संख्या-प्रातिपदिक) + अपराध (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th/Genitive), बहुवचन; द्विगु-समास (द्वात्रिंशत् अपराधाः)
प्रायश्चित्तम्expiation/atonement
प्रायश्चित्तम्:
Karta (कर्ता/Subject)
TypeNoun
Rootप्रायश्चित्त (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन
शरीर-गम्pertaining to the body/physical
शरीर-गम्:
Visheshana (विशेषण/Qualifier)
TypeAdjective
Rootशरीर (प्रातिपदिक) + ग (गम् धातु-निष्पन्न, प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन; प्रायश्चित्तम् इति विशेषणम्; तत्पुरुषः (शरीरं गतम्/शरीरे स्थितम्)

Sūta (narrating the Narada Purana’s topic-sequence; Anukramanika context)

Vrata: none (general ‘vrata’ section referenced)

Primary Rasa: shanta

Secondary Rasa: none

B
Bhagavan

FAQs

It functions as a contents-marker: after establishing Bhagavata-dharma, the text turns to practical sacred living—vratas, tīrthas, and prāyaścitta—showing how devotion is supported by disciplined observance and ethical purification.

By placing vrata and tīrtha narratives after Bhagavān’s dharma, it implies that bhakti is not only inner faith but also sustained through devotional disciplines (vrata) and sanctifying associations (tīrtha), along with repentance and correction (prāyaścitta) when faults occur.

Ritual-practice orientation is emphasized: vrata-vidhi and prāyaścitta involve kalpa-style procedural knowledge (applications of Vedic ritual discipline), especially rules of observance and expiation tied to bodily conduct.