Shloka 4

Sup–Tiṅ Foundations: Prātipadika, Vibhaktis/Kārakas, and Lakāras

Tense–Mood System

Devanagari script

अमौशसो द्वितीया स्यात्तत्कर्म क्रियते च यत् / द्वितीया कर्मणि प्रोक्तान्तरान्तरेण संयुते

Transliteration

amauśaso dvitīyā syāttatkarma kriyate ca yat / dvitīyā karmaṇi proktāntarāntareṇa saṃyute

Translation

Der zweite Kasus (dvitīyā, Akkusativ) wird verwendet, wenn eine Handlung auf ein Objekt bezogen ausgeführt wird; der Akkusativ gilt als Bezeichnung des karma, des Handlungsobjekts, selbst wenn er durch eine dazwischenstehende Wendung verbunden ist.

Word by Word

• अमौशसः: am, auṭ, śas (the accusative endings)
• अमौशसः: Karta (Subject/कर्ता)
• Type: Noun
• Root: अम् + औट् + शस् (प्रातिपदिक/संज्ञा)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, बहुवचन; द्वन्द्वः—(अम्, औट्, शस्) द्वितीया-प्रत्यय-संज्ञा

• द्वितीया: the second case (accusative)
• द्वितीया: Karta (Subject/कर्ता)
• Type: Noun
• Root: द्वितीया (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• स्यात्: should be/is to be
• स्यात्: Kriya (Verb/क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: विधिलिङ्-लकार (Optative), प्रथम-पुरुष (3rd person), एकवचन

• तत्: that
• तत्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, नपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; ‘कर्म’ इति विशेष्ये

• कर्म: object (karma)
• कर्म: Karta (Subject/कर्ता)
• Type: Noun
• Root: कर्मन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन

• क्रियते: is done/is performed
• क्रियते: Kriya (Verb/क्रिया)
• Type: Verb
• Root: कृ (धातु)
• Form: लट्-लकार (Present), आत्मनेपद, प्रथम-पुरुष, एकवचन; कर्मणि-प्रयोग (passive)

• च: and
• च: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• यत्: which/that which
• यत्: Sambandha (Relative/सम्बन्ध)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, नपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; सम्बन्ध-प्रत्यय (relative pronoun)

• द्वितीया: the second case
• द्वितीया: Karta (Subject/कर्ता)
• Type: Noun
• Root: द्वितीया (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• कर्मणि: in the object-function
• कर्मणि: Adhikarana (Context/अधिकरण)
• Type: Noun
• Root: कर्मन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति, एकवचन

• प्रोक्ता: is declared
• प्रोक्ता: Kriya (Predicate/क्रिया-विशेषण)
• Type: Verb
• Root: प्र + वच् (धातु) + क्त (प्रत्यय)
• Form: कृदन्त (क्त-प्रत्ययान्त), स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• अन्तरा: without/except
• अन्तरा: Sambandha (Relation/सम्बन्ध)
• Type: Indeclinable
• Root: अन्तरा (अव्यय)
• Form: अव्यय (preposition/adverb)

• अन्तरेण: without
• अन्तरेण: Sambandha (Relation/सम्बन्ध)
• Type: Indeclinable
• Root: अन्तरेण (अव्यय)
• Form: अव्यय (preposition)

• संयुते: when connected/when accompanied
• संयुते: Adhikarana (Condition/अधिकरण)
• Type: Verb
• Root: सम् + युज् (धातु) + क्त (प्रत्यय)
• Form: कृदन्त (क्त-प्रत्ययान्त), नपुंसकलिङ्ग, सप्तमी-विभक्ति, एकवचन; ‘संयुते’ = संयुक्ते सति (when connected)

Speaker

Lord Vishnu (teaching Garuda/Vinatā-putra)

Philosophical Teaching

Concept: Accusative (dvitīyā) marks the object (karma) toward which an action is directed, even across intervening words/phrases.

Vedantic Theme: Clarity of agency and object in language mirrors clarity in understanding doership and action—useful for ethical and contemplative discernment.

Application: While reading complex compounds or interrupted constructions, track the accusative to identify the true object of the verb.

Verse Rasa

Primary Rasa: shanta

Cross References

Related Themes: Garuda Purana 1.205.4 (dvitīyā—karma relation; antarāntara connection)

Characters & Entities

• Vishnu
• Garuda

FAQs

What is the importance of dvitīyā (accusative) in the Garuda Purana?

This verse states that dvitīyā primarily marks the karma—the direct object toward which an action is performed—helping readers interpret ritual and dharma instructions precisely.

How does this verse relate to understanding Garuda Purana teachings correctly?

By clarifying that the accusative can apply even indirectly (with intervening words), it prevents misreading of who/what an action targets—crucial for accurate meaning in prescriptive passages.

Practical application of this wisdom today?

When reading or reciting dharmic/ritual texts, identify the verb and its intended object (karma); this reduces confusion and supports correct performance and understanding of duties.