Shloka 108

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

Sense-Discipline and Exclusive Refuge in Viṣṇu

Devanagari script

जुगुप्सितां श्रुत्यनुक्तां च देवीं पतिद्रुहां सर्वदा सेवयित्वा / तस्याः प्रसादात्कुष्ठभगन्दराद्यैर्भुक्त्वा दुः खं संयमिनीं प्रयाहि

Transliteration

jugupsitāṃ śrutyanuktāṃ ca devīṃ patidruhāṃ sarvadā sevayitvā / tasyāḥ prasādātkuṣṭhabhagandarādyairbhuktvā duḥ khaṃ saṃyaminīṃ prayāhi

Translation

বেদত অনুক্ত আৰু ঘৃণিত দেৱীক সদায় সেৱা কৰি আৰু পতি-দ্ৰোহ কৰি, তাইৰ ‘প্ৰসাদ’ৰ ফলত কুষ্ঠ, ভগন্দর আদি ৰোগে দুখ ভোগ কৰিব লাগে আৰু শেষত সংযমিনী (যমপুৰী)লৈ যাব লাগে।

Word by Word

• जुगुप्सिताम्: despised
• जुगुप्सिताम्: Visheshana (विशेषण)
• Type: Adjective
• Root: जुगुप्सित (प्रातिपदिक)
• Form: क्त (PPP) ‘जुगुप्सित’ = despised, स्त्रीलिङ्ग, द्वितीया, एकवचन (देवीं विशेषयति)

• श्रुति-अनुक्ताम्: not enjoined in the Vedas
• श्रुति-अनुक्ताम्: Visheshana (विशेषण)
• Type: Adjective
• Root: श्रुति + अनुक्त (प्रातिपदिक)
• Form: तत्पुरुष समास (तृतीया/सप्तमीभाव: ‘श्रुत्या अनुक्ता’ = not mentioned in scripture), स्त्रीलिङ्ग, द्वितीया, एकवचन

• च: and
• च: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चय निपात (conjunction)

• देवीम्: goddess (deity)
• देवीम्: Karma (कर्म/object)
• Type: Noun
• Root: देवी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन

• पति-द्रुहाम्: betraying the husband
• पति-द्रुहाम्: Visheshana (विशेषण)
• Type: Adjective
• Root: पति + द्रुह् (प्रातिपदिक)
• Form: उपपद-तत्पुरुष (पति-द्रुह् = husband-betraying), स्त्रीलिङ्ग, द्वितीया, एकवचन

• सर्वदा: always
• सर्वदा: Kriya-viseshana (क्रियाविशेषण)
• Type: Indeclinable
• Root: सर्वदा (अव्यय)
• Form: कालवाचक अव्यय (adverb)

• सेवयित्वा: having served
• सेवयित्वा: Kriya-viseshana (क्रियाविशेषण/पूर्वकर्म)
• Type: Verb
• Root: सेव् (धातु)
• Form: क्त्वान्त अव्यय (gerund), ‘having served’

• तस्याः: of her
• तस्याः: Sambandha (सम्बन्ध)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी, एकवचन

• प्रसादात्: from (her) favor
• प्रसादात्: Apadana (अपादान/cause-source)
• Type: Noun
• Root: प्रसाद (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी (5th/अपादान), एकवचन

• कुष्ठ-भगन्दर-आद्यैः: by leprosy, fistula, etc.
• कुष्ठ-भगन्दर-आद्यैः: Karana (करण/means)
• Type: Noun
• Root: कुष्ठ + भगन्दर + आदि (प्रातिपदिक)
• Form: द्वन्द्व-समास (कुष्ठं च भगन्दरं च ...), तृतीया (3rd/करण), बहुवचन; ‘आदि’ समाहार/समुच्चयार्थ

• भुक्त्वा: having suffered
• भुक्त्वा: Kriya-viseshana (क्रियाविशेषण)
• Type: Verb
• Root: भुज् (धातु)
• Form: क्त्वान्त अव्यय (gerund), ‘having experienced/suffered’

• दुःखम्: sorrow
• दुःखम्: Karma (कर्म/object)
• Type: Noun
• Root: दुःख (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन

• संयमिनीम्: Saṃyaminī (realm of Yama)
• संयमिनीम्: Karma (कर्म/destination as object)
• Type: Noun
• Root: संयमिनी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन (यमलोक/नरकविशेष)

• प्रयाहि: go; depart
• प्रयाहि: Kriya (क्रिया)
• Type: Verb
• Root: प्र + या (धातु)
• Form: लोट् (Imperative), मध्यमपुरुष, एकवचन; परस्मैपद

Speaker

Lord Vishnu (in instruction to Garuda/Vinata-putra about sins and their consequences)

Pretakalpa Layer

Afterlife Stage: Yamaloka Journey

Philosophical Teaching

Concept: Avaidika/loathsome deity-service and spousal betrayal yield painful karmaphala—disease and post-mortem transit to Yama’s realm.

Vedantic Theme: Karma-niyati: inexorable moral causality; adharma binds the jīva to suffering until purification.

Application: Align worship with śāstra; uphold marital fidelity and ethical restraint; treat ‘spiritual shortcuts’ and harmful vows as karmically dangerous.

Verse Rasa

Primary Rasa: bhayanaka

Secondary Rasa: bibhatsa

Geographic Context

Type: city

Cross References

Related Themes: Garuda Purana 3.28.107 (Hari as phala-prada); Garuda Purana Pretakalpa sections describing Yama’s realm and punishments (general internal parallel)

Characters & Entities

• Saṃyaminī
• Yama

FAQs

What is the importance of Śruti-sanctioned worship in the Garuda Purana?

This verse links “śruty-anukta” (non-Vedic/unsanctioned) deity-service with harmful karmic outcomes, stressing that worship should align with dharma and Vedic injunctions rather than exploitative or transgressive cults.

How does this verse explain the soul’s path after wrongdoing?

It presents a sequence: unethical conduct (husband-betrayal and improper worship) leads to embodied suffering as severe disease, followed by onward movement to Saṃyaminī—Yama’s domain—where further judgment and consequences unfold.

Practical application of this wisdom today?

Uphold fidelity and integrity in relationships, avoid harmful or coercive religious practices, and choose spiritual disciplines grounded in ethics (dharma), accountability, and compassion.