Narada Purana — Purva Bhaga, Shloka 31

Śreyas and Paramārtha: The Ribhu–Nidāgha Teaching on Non-Dual Self

Advaita

Devanagari script

न योगवान्न युक्तोऽभून्नैव पार्थिवः योक्ष्यति । तस्यात्मपरदेहेषु सतोऽप्येकमयं हि तत् ॥ ३१ ॥

Transliteration

na yogavānna yukto'bhūnnaiva pārthivaḥ yokṣyati | tasyātmaparadeheṣu sato'pyekamayaṃ hi tat || 31 ||

Translation

他既非瑜伽行者，也未真正调伏；大王，他将来也不会如此。对他而言，虽真我（Ātman）存在于自身之身与他人之身，那真实却是一而同一。

Word by Word

• न: not
• न: निषेध (Negation)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय (negation)

• योगवान्: possessing yoga
• योगवान्: विशेषण (Predicate adjective)
• Type: Adjective
• Root: योगवत् (प्रातिपदिक)
• Form: पुंलिङ्गे, प्रथमा, एकवचन; विशेषणम् (masculine, nominative singular)

• न: nor
• न: निषेध (Negation)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय (negation)

• युक्तः: joined/engaged
• युक्तः: विशेषण (Predicate adjective)
• Type: Adjective
• Root: युक्त (प्रातिपदिक; युज् धातोः क्त-प्रत्ययान्त कृदन्त)
• Form: पुंलिङ्गे, प्रथमा, एकवचन; भूतकर्मणि/भूतकृत् (past passive participle used adjectivally: 'joined/engaged')

• अभूत्: was/became
• अभूत्: क्रिया (Verb)
• Type: Verb
• Root: भू (धातु)
• Form: लङ् (अनद्यतनभूत), परस्मैपदम्, प्रथमपुरुष, एकवचन (imperfect/past, active, 3rd person singular)

• न: nor
• न: निषेध (Negation)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय (negation)

• एव: indeed/just
• एव: अवधारण (Emphasis)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अवधारणार्थक-अव्यय (emphatic particle)

• पार्थिवः: O king (earth-lord)
• पार्थिवः: सम्बोधन/कर्ता (Addressed person as subject)
• Type: Noun
• Root: पार्थिव (प्रातिपदिक)
• Form: पुंलिङ्गे, प्रथमा, एकवचन (masculine, nominative singular)

• योक्ष्यति: will join/engage (in yoga)
• योक्ष्यति: क्रिया (Verb)
• Type: Verb
• Root: युज् (धातु)
• Form: लृट् (भविष्यत्), परस्मैपदम्, प्रथमपुरुष, एकवचन (simple future, active, 3rd person singular)

• तस्य: of him/its
• तस्य: सम्बन्ध (Genitive)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसकलिङ्गे, षष्ठी, एकवचन (genitive singular)

• आत्मपरदेहेषु: in the bodies of self and others
• आत्मपरदेहेषु: अधिकरण (Locative: in/among bodies of self and others)
• Type: Noun
• Root: आत्म-पर-देह (प्रातिपदिक; आत्मन् + पर + देह)
• Form: पुंलिङ्गे, सप्तमी, बहुवचन (masculine, locative plural)

• सतः: of the existent/real (one)
• सतः: सम्बन्ध (Genitive)
• Type: Noun
• Root: सत् (प्रातिपदिक)
• Form: पुंलिङ्गे, षष्ठी, एकवचन (masculine, genitive singular)

• अपि: even/also
• अपि: सम्बन्धसूचक (Discourse particle)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: समुच्चय/अप्यर्थक-अव्यय (particle: 'even/also')

• एकमयम्: of one essence
• एकमयम्: विधेयविशेषण (Predicate adjective)
• Type: Adjective
• Root: एक-मय (प्रातिपदिक; एक + मय)
• Form: नपुंसकलिङ्गे, प्रथमा/द्वितीया, एकवचन; विशेषणम् (neuter, nominative/accusative singular)

• हि: indeed
• हि: सम्बन्धसूचक (Discourse particle)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: निपातः (emphasis/causal)

• तत्: that
• तत्: कर्ता/विधेय (Subject/predicate referent)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्गे, प्रथमा/द्वितीया, एकवचन (neuter, nominative/accusative singular)

Speaker

Sanatkumara (teaching Narada; addressing the kingly seeker as 'pārthiva')

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: karuna

Characters & Entities

• Atman

FAQs

What is the spiritual significance of this verse in Narada Purana?

It stresses that mere identity as a “yogin” or occasional discipline is not enough; liberation requires the recognition of the one Atman present equally in oneself and in others.

How does this verse explain the path of devotion (Bhakti)?

By implying that true devotion matures into seeing the same divine Self in all beings—reducing ego-based separation and deepening surrender and compassion, which are core fruits of Vishnu-bhakti in Moksha-Dharma.

What practical Vedic knowledge (Vedanga) is highlighted here?

No specific Vedanga (like Vyakarana, Jyotisha, or Kalpa) is taught here; the practical takeaway is ethical and contemplative—train the mind (yukti/yoga) to perceive the one Self across all beings.