Shloka 11

The Extent of Questions: Deathbed Rites, Kāla (Time), and Karma-Vipāka Rebirths

Devanagari script

यातुधानाः पिशाचाश्च राक्षसाः क्रूरकर्मिणः / अलेपं ह्यातुरं मुक्तं विशन्त्येते वियोनयः

Transliteration

yātudhānāḥ piśācāśca rākṣasāḥ krūrakarmiṇaḥ / alepaṃ hyāturaṃ muktaṃ viśantyete viyonayaḥ

Translation

الياتودهانا والبيشاشا والراكشاسا—كائناتٌ غيرُ بشريةٍ قاسيةُ الأفعال—تدخلُ فيمن تُرِكَ بلا حمايةٍ، مُبتلى ومهجورًا؛ فهؤلاء كياناتٌ «بلا رحم» (غير إنسانية).

Word by Word

• यातुधानाः: yātudhānas (demons)
• यातुधानाः: Karta (Subject/कर्ता)
• Type: Noun
• Root: यातुधान (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन = Masculine, Nominative, Plural

• पिशाचाः: piśācas (ghouls)
• पिशाचाः: Karta (Subject/कर्ता)
• Type: Noun
• Root: पिशाच (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन = Masculine, Nominative, Plural

• च: and
• च: Sambandha (Conjunction/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय (समुच्चय) = conjunction ‘and’

• राक्षसाः: rākṣasas
• राक्षसाः: Karta (Subject/कर्ता)
• Type: Noun
• Root: राक्षस (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन = Masculine, Nominative, Plural

• क्रूरकर्मिणः: cruel in deeds
• क्रूरकर्मिणः: Visheshana (Adjective/विशेषण)
• Type: Adjective
• Root: क्रूर + कर्मिन् (प्रातिपदिक)
• Form: कर्मधारय-समास; पुंलिङ्ग, प्रथमा, बहुवचन = Masc. Nom. Pl.; ‘क्रूरं कर्म येषां/क्रूरकर्मिणः’ = ‘cruel-doers’

• अलेपम्: unsmeared
• अलेपम्: Karma (Object/कर्म)
• Type: Adjective
• Root: अ- + लेप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd), एकवचन = Neuter, Accusative, Singular; नञ्-समास/उपसर्गार्थ ‘without smearing’ (agreeing with आतुरम्/मुक्तम्)

• हि: indeed
• हि: Sambandha (Particle/सम्बन्ध)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: अव्यय (निपात) = particle ‘indeed/for’

• आतुरम्: distressed person
• आतुरम्: Karma (Object/कर्म)
• Type: Adjective
• Root: आतुर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन = Neuter, Accusative, Singular; ‘distressed/sick’ (agreeing with मुक्तम्)

• मुक्तम्: released
• मुक्तम्: Karma (Object/कर्म)
• Type: Adjective
• Root: मुच् (धातु) + क्त (कृदन्त)
• Form: क्त-प्रत्ययान्त कृदन्त, नपुंसकलिङ्ग, द्वितीया, एकवचन = Past passive participle ‘released’, Neut. Acc. Sg.

• विशन्ति: enter
• विशन्ति: Kriya (Verb/क्रिया)
• Type: Verb
• Root: विश् (धातु)
• Form: लट्-लकार, प्रथमपुरुष, बहुवचन, परस्मैपद = Present indicative, 3rd person plural, Parasmaipada (‘enter’)

• एते: these
• एते: Karta (Subject/कर्ता)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन = Pronoun, Masc. Nom. Pl. (‘these’)

• वियोनयः: evil-born beings
• वियोनयः: Karta (Subject/कर्ता)
• Type: Noun
• Root: वि + योनि (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन = Masculine, Nominative, Plural; ‘of perverted/evil birth’ (as a class noun)

Speaker

Lord Vishnu (speaking to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Neglect and lack of protective purity measures invite harmful entities; protection is a duty toward the vulnerable.

Vedantic Theme: Adharma and pramāda (negligence) create conditions for duḥkha; disciplined conduct (niyama/śauca) stabilizes the mind and environment.

Application: Do not leave the sick/dying unattended or ritually unguarded; maintain śauca, protective boundaries, and supportive rites (e.g., mandala, mantra, agni presence).

Verse Rasa

Primary Rasa: bhayanaka

Secondary Rasa: bibhatsa

Geographic Context

Type: sickbed/liminal domestic space

Cross References

Related Themes: Garuda Purana 2.2.12-13 (mandala, homa, śrāddha as safeguards); Garuda Purana 2.2.14 (consequence of improper death/liminality)

Characters & Entities

• Yatudhanas
• Pishachas
• Rakshasas

FAQs

What is the importance of protection (raksha) in the Garuda Purana after death context?

This verse warns that when a person is left unprotected and weakened, harmful non-human entities (yātudhānas, piśācas, rākṣasas) can ‘enter’—hence the Purana emphasizes protective rites, purity, and proper care of the vulnerable and the departed.

How does this verse explain the path of the soul and dangers around the preta state?

It indicates that the afflicted and abandoned condition—often associated with liminal states—invites interference from hostile beings, implying that the soul’s transition is safeguarded by correct observances and supportive rites rather than neglect.

Practical application of this wisdom today?

Do not neglect the sick, dying, or recently deceased; maintain cleanliness and supportive rites/traditions in one’s community, and cultivate sattvic conduct—reducing fear, confusion, and vulnerability associated with transitional periods.