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Shloka 122

Multi-form Manifestations, Indra–Kāma Incarnations, Pravāha, and the Twofold Buddhi

Sense-Discipline and Exclusive Refuge in Viṣṇu

Devanagari script

स्ववामहस्ते वेणुपात्रं निधाय दीपं धृत्वा सव्यहस्ते च मूढः / गृहेगृहे भैक्षचर्यां च कृत्वा संतिष्ठमाने स्वगृहं चैव देवी

Transliteration

svavāmahaste veṇupātraṃ nidhāya dīpaṃ dhṛtvā savyahaste ca mūḍhaḥ / gṛhegṛhe bhaikṣacaryāṃ ca kṛtvā saṃtiṣṭhamāne svagṛhaṃ caiva devī

Translation

واضعاً وعاء التسول من الخيزران في يده اليسرى وحاملاً مصباحاً في يده اليمنى، يذهب الرجل المخدوع من بيت إلى بيت يعيش على الصدقات؛ ومع ذلك تجعله الإلهة (القدر) مقيداً حتى في منزله.

Word by Word
स्ववामहस्तेin (his) own left hand
स्ववामहस्ते:
Adhikarana (अधिकरण)
TypeNoun
Rootस्व + वाम + हस्त (प्रातिपदिक)
Formपुंलिङ्ग; सप्तमी, एकवचन; तत्पुरुष/कर्मधारय-सदृश समास: ‘स्वस्य वामः हस्तः’ = ‘in (his) own left hand’
वेणुपात्रम्a bamboo bowl
वेणुपात्रम्:
Karma (कर्म)
TypeNoun
Rootवेणु + पात्र (प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया, एकवचन; तत्पुरुष: ‘वेणोः पात्रम्’ (bamboo vessel)
निधायhaving placed
निधाय:
Purvakala-Kriya (पूर्वकाल-क्रिया)
TypeVerb
Rootनि + धा (धातु) + ल्यप् (क्त्वा-समकक्ष)
Formअव्ययभाव-क्त्वान्त (gerund/ल्यप्); ‘having placed’
दीपम्a lamp
दीपम्:
Karma (कर्म)
TypeNoun
Rootदीप (प्रातिपदिक)
Formपुंलिङ्ग; द्वितीया, एकवचन
धृत्वाhaving held
धृत्वा:
Purvakala-Kriya (पूर्वकाल-क्रिया)
TypeVerb
Rootधृ (धातु) + त्वा (क्त्वा)
Formक्त्वान्त (absolutive/gerund); ‘having held’
सव्यहस्तेin the right hand
सव्यहस्ते:
Adhikarana (अधिकरण)
TypeNoun
Rootसव्य + हस्त (प्रातिपदिक)
Formपुंलिङ्ग; सप्तमी, एकवचन; कर्मधारय: ‘सव्यः हस्तः’ = right hand
चand
च:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
मूढःdeluded
मूढः:
Karta (कर्ता)
TypeAdjective
Rootमूढ (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा, एकवचन; विशेषण
गृहेin a house
गृहे:
Adhikarana (अधिकरण)
TypeNoun
Rootगृह (प्रातिपदिक)
Formनपुंसकलिङ्ग; सप्तमी, एकवचन; (reduplicated with next word)
गृहेin (each) house
गृहे:
Adhikarana (अधिकरण)
TypeNoun
Rootगृह (प्रातिपदिक)
Formनपुंसकलिङ्ग; सप्तमी, एकवचन; गृहे-गृहे = distributive ‘in every house’
भैक्षचर्याम्begging (as a practice)
भैक्षचर्याम्:
Karma (कर्म)
TypeNoun
Rootभैक्ष + चर्या (प्रातिपदिक)
Formस्त्रीलिङ्ग; द्वितीया, एकवचन; तत्पुरुष: ‘भैक्षस्य चर्या’ = begging-practice
चand
च:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
कृत्वाhaving done
कृत्वा:
Purvakala-Kriya (पूर्वकाल-क्रिया)
TypeVerb
Rootकृ (धातु) + त्वा (क्त्वा)
Formक्त्वान्त (absolutive/gerund); ‘having done’
संतिष्ठमानेwhile remaining
संतिष्ठमाने:
Adhikarana (अधिकरण)
TypeVerb
Rootसम् + स्था (धातु) + शानच् (कृदन्त)
Formवर्तमानकृदन्त (present participle/शानच्), सप्तमी, एकवचन; locative absolute ‘while (she/it) remains’
स्वगृहम्one’s own house
स्वगृहम्:
Karma (कर्म)
TypeNoun
Rootस्व + गृह (प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया, एकवचन; कर्मधारय: ‘स्वं गृहं’
चand
च:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
एवindeed/just
एव:
Avadharana (अवधारण)
TypeIndeclinable
Rootएव (अव्यय)
Formअवधारण-अव्यय (particle of emphasis)
देवीthe goddess / lady
देवी:
Karta (कर्ता)
TypeNoun
Rootदेवी (प्रातिपदिक)
Formस्त्रीलिङ्ग; प्रथमा, एकवचन
Speaker

Lord Vishnu (narrating to Garuda)

Philosophical Teaching

Concept: Daivī (fate shaped by karma) binds the deluded; external wandering does not free one from inner bondage.

Vedantic Theme: Avidyā and saṃsāra: movement in space is not liberation; bondage is in identification and karma-vāsanā.

Application: Replace aimless ritualism or performative renunciation with discernment and ethical living; cultivate clarity (viveka) and devotion directed rightly.

Verse Rasa

Primary Rasa: karuna

Secondary Rasa: shanta

Geographic Context

Type: domestic spaces/streets

Cross References

Related Themes: Garuda Purana: critiques of delusion and misdirected practices; emphasis on right devotion and right conduct

Characters & Entities
D
Devi (Daivi—fate/karmic necessity)

FAQs

Here “Devī/Daivī” signifies the force of karmic necessity—past actions ripen into conditions like dependence, humiliation, and attachment, even when one outwardly appears to renounce.

It highlights that mere external signs (like carrying a lamp and bowl) do not free one from karmic bondage; unresolved delusion and attachment shape one’s condition and trajectory in the post-death moral framework taught in the Preta Kanda.

Cultivate inner detachment and ethical conduct rather than relying on outward displays of religiosity; reduce greed and delusion so that life is not driven into dependence and suffering by one’s own karma.

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