Vamana Purana — Saptasarasvata Tirtha, Shloka 8

Harihara Revelation and the Tirtha-Glorification of Saptasarasvata in Kurukshetra

Devanagari script

येनाग्रतः स्थितमपि पश्यन्तो ऽपि न पश्यथ तस्मात् कायविशुद्ध्यर्थं देवदृष्ट्यर्थमादरात्

Transliteration

yenāgrataḥ sthitamapi paśyanto 'pi na paśyatha tasmāt kāyaviśuddhyarthaṃ devadṛṣṭyarthamādarāt

Translation

“Because of that (impurity/obstruction), even while looking you do not perceive the Lord who stands before you. Therefore, for the sake of bodily purification—and for the attainment of divine vision—perform (the prescribed rites) with earnest care.”

Word by Word

• yena: by which
• yena: Karana (करण)
• Type: Noun
• Root: yad (यद् सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया-विभक्ति (Instrumental/3rd), एकवचन; हेतौ (by which)

• agrataḥ: in front
• agrataḥ: Adhikarana (अधिकरण)
• Type: Indeclinable
• Root: agratas (अग्रतस् अव्यय)
• Form: देशवाचक-अव्यय (adverb of place)

• sthitam: standing, placed
• sthitam: Karma (कर्म)
• Type: Verb
• Root: sthā (स्था धातु)
• Form: कृदन्त—क्त (past passive participle), नपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; 'स्थितम्' = standing/placed

• api: even
• api: Sambandha (सम्बन्धः)
• Type: Indeclinable
• Root: api (अव्यय)
• Form: समुच्चय/अपि-कार (even/also)

• paśyantaḥ: seeing
• paśyantaḥ: Karta (कर्ता)
• Type: Verb
• Root: dṛś (दृश् धातु)
• Form: कृदन्त—शतृ (present active participle), पुंलिङ्ग, प्रथमा-विभक्ति, बहुवचन; 'seeing'

• api: though
• api: Sambandha (सम्बन्धः)
• Type: Indeclinable
• Root: api (अव्यय)
• Form: अपि-कार (even/though)

• na: not
• na: Sambandha (सम्बन्धः)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेधार्थक-अव्यय

• paśyatha: you see
• paśyatha: Kriya (क्रिया)
• Type: Verb
• Root: dṛś (दृश् धातु)
• Form: लट् (Present), मध्यमपुरुष (2nd person), बहुवचन, परस्मैपद

• tasmāt: therefore
• tasmāt: Hetu (हेतु)
• Type: Indeclinable
• Root: tad (तद् सर्वनाम-प्रातिपदिक)
• Form: तस्मात्-इत्यव्ययप्रयोगः (ablatival adverb: therefore/from that)

• kāya-viśuddhi-artham: for bodily purification
• kāya-viśuddhi-artham: Prayojana (प्रयोजन)
• Type: Noun
• Root: kāya (काय प्रातिपदिक) + viśuddhi (विशुद्धि प्रातिपदिक) + artha (अर्थ प्रातिपदिक)
• Form: तत्पुरुष-समास (कायस्य विशुद्ध्यर्थम्), नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; प्रयोजनार्थे (for the purpose)

• deva-dṛṣṭi-artham: for (restoring) the sight of the god
• deva-dṛṣṭi-artham: Prayojana (प्रयोजन)
• Type: Noun
• Root: deva (देव प्रातिपदिक) + dṛṣṭi (दृष्टि प्रातिपदिक) + artha (अर्थ प्रातिपदिक)
• Form: तत्पुरुष-समास (देवस्य दृष्ट्यर्थम्), नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; प्रयोजनार्थे

• ādarāt: out of reverence
• ādarāt: Hetu (हेतु)
• Type: Noun
• Root: ādara (आदर प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी-विभक्ति (Ablative/5th), एकवचन; हेतौ (out of respect/eagerness)

Speakers

• Unspecified teacher/narrator instructing pilgrims/seekers (context: Saromahatmya ritual instruction)

Primary Deities

• Ishvara

Key Themes

• Purification as prerequisite for divine vision
• Tirtha-ritual discipline
• Inner perception vs. mere looking
• Soteriology through bodily/ritual purity

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

What is the distinction implied between ‘looking’ (paśyantaḥ) and ‘seeing’ (na paśyatha) in this verse?

The verse contrasts sensory seeing with true perception (darśana). One may look at a sacred presence, yet fail to ‘see’ due to ritual/ethical impurity or mental obstruction; hence the emphasis on kāya-viśuddhi and disciplined practice.

Why does the text connect bodily purification (kāya-viśuddhi) with divine vision (deva-dṛṣṭi)?

In tīrtha literature, the body is treated as the instrument of vow, bath, and offering. Purification is both literal (cleanliness, regulated bathing) and symbolic (removal of pāpa/impurity), making the practitioner fit for darśana.

Does ‘Īśvara’ here mean Shiva or Vishnu?

The verse uses a general epithet. In many Purāṇic contexts, Īśvara can denote Shiva specifically or the Supreme Lord broadly; the immediate chapter’s framing (Saromahatmya instructions) determines the sectarian nuance, but the teaching functions universally: purification enables darśana.