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Skanda Purana — Prabhasa Khanda, Shloka 16

Devanagari script

व्रतव्याजेन राजेन्द्र न तु गौरी व्यजानत । कस्यचित्त्वथ कालस्य नारदो भगवान्मुनिः । कैवल्यज्ञानसंपन्नस्तत्रायातः परिभ्रमन्

Transliteration

vratavyājena rājendra na tu gaurī vyajānata | kasyacittvatha kālasya nārado bhagavānmuniḥ | kaivalyajñānasaṃpannastatrāyātaḥ paribhraman

Translation

大王之最胜者啊，因这“守誓戒”（vrata）的托辞，高丽（Gaurī）并未觉察真实所发生之事。过了一段时日，圣者那罗陀（Nārada）——具足导向解脱（kaivalya）之智的尊贵牟尼——在游行间来到那里。

Word by Word
व्रत-व्याजेनby the pretext of a vow
व्रत-व्याजेन:
Karana (Instrument/करण)
TypeNoun
Rootव्रत (प्रातिपदिक) + व्याज (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया-विभक्ति (करण), एकवचन; समासः षष्ठी-तत्पुरुषः (व्रतस्य व्याजः) — Instrumental singular (by/with the pretext of a vow)
राजेन्द्रO king (of kings)
राजेन्द्र:
Sambodhana (Address/सम्बोधन)
TypeNoun
Rootराजेन्द्र (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन-विभक्ति, एकवचन — Vocative singular (O king of kings)
नnot
न:
Sambandha (Particle/सम्बन्ध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-अव्यय (particle of negation)
तुbut
तु:
Sambandha (Particle/सम्बन्ध)
TypeIndeclinable
Rootतु (अव्यय)
Formअवधारण/विरोधार्थक-अव्यय (but/indeed)
गौरीGaurī (Pārvatī)
गौरी:
Karta (Subject/कर्ता)
TypeNoun
Rootगौरी (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन — Nominative singular
व्यजानतknew/recognized
व्यजानत:
Kriya (Action/क्रिया)
TypeVerb
Rootज्ञा (धातु)
Formलङ्-लकार (अनद्यतनभूत), प्रथमपुरुष, एकवचन, परस्मैपद; उपसर्गः वि- — Imperfect 3rd sg (she knew/recognized)
कस्यचित्of some
कस्यचित्:
Sambandha (Genitive relation/सम्बन्ध)
TypeAdjective
Rootक (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति, एकवचन; अनिश्चितार्थक-सर्वनाम (of some) — Genitive singular
तुindeed/but
तु:
Sambandha (Particle/सम्बन्ध)
TypeIndeclinable
Rootतु (अव्यय)
Formअवधारण/विरोधार्थक-अव्यय
अथthen
अथ:
Sambandha (Discourse marker/सम्बन्ध)
TypeIndeclinable
Rootअथ (अव्यय)
Formअनन्तरार्थक-अव्यय (then/now)
कालस्यof time
कालस्य:
Sambandha (Genitive relation/सम्बन्ध)
TypeNoun
Rootकाल (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति, एकवचन — Genitive singular (of time)
नारदःNārada
नारदः:
Karta (Subject/कर्ता)
TypeNoun
Rootनारद (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Nominative singular
भगवान्venerable/divine
भगवान्:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootभगवत् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Nominative singular (honorific adjective)
मुनिःsage
मुनिः:
Karta (Subject/कर्ता)
TypeNoun
Rootमुनि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Nominative singular
कैवल्य-ज्ञान-संपन्नःendowed with liberating knowledge
कैवल्य-ज्ञान-संपन्नः:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootकैवल्य (प्रातिपदिक) + ज्ञान (प्रातिपदिक) + संपन्न (कृदन्त; सम्+पद् धातु, क्त)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; समासः तत्पुरुषः (कैवल्यस्य ज्ञानं तेन संपन्नः) — Nominative singular (endowed with knowledge of liberation)
तत्रthere
तत्र:
Adhikarana (Location/अधिकरण)
TypeIndeclinable
Rootतत्र (अव्यय)
Formदेशवाचक-अव्यय (locative adverb: there)
आयातःhaving come/arrived
आयातः:
Kriya (Action/क्रिया)
TypeVerb
Rootया (धातु) + आ (उपसर्ग) ; आयात (कृदन्त; क्त)
Formक्त-प्रत्ययान्त कृदन्त (भूतकर्मणि/भूतकृत), पुंलिङ्ग, प्रथमा, एकवचन — Past participle used predicatively (having come)
परिभ्रमन्wandering about
परिभ्रमन्:
Kriya (Action/क्रिया)
TypeVerb
Rootभ्रम् (धातु) + परि (उपसर्ग) ; परिभ्रमन् (कृदन्त; शतृ)
Formशतृ-प्रत्ययान्त वर्तमानकृदन्त, पुंलिङ्ग, प्रथमा, एकवचन — Present participle (wandering)
Speaker

Purāṇic narrator addressing a king (listener implied by 'rājendra')

Tirtha Mahatmya

Tirtha: Arbuda Gaṅgā-sannidhi tīrtha (contextual)

Type: kund

Skanda Dialogue

Listener: A king (rājendra)

Visual Art Cues

Scene: Gaurī remains unaware of Śiva’s true intent behind the vow; time passes; Nārada, radiant and ascetic, arrives with vīṇā, embodying liberation-knowledge.

Characters & Entities
G
Gaurī (Pārvatī)
N
Nārada
Ś
Śiva (implied via context)

FAQs

Purāṇic narratives often show how divine play can be veiled; liberating insight (kaivalya-jñāna) is represented by sages like Nārada who reveal hidden meanings.

The Arbuda region is the narrative frame; its sanctity is heightened by the arrival of Nārada and the presence of Śiva-related observances.

Vrata is referenced as the outward form of Śiva’s observance, though used here as a narrative device (vyāja).

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