Shloka 65

Vamsha of Dhruva and Prithu; Daksha’s Progeny; Enumerations of Devas, Asuras, Nagas, and Birds

Devanagari script

देवा एकोनपञ्चाशन्मरुतो ह्यभवन्निति / एकज्यो तिश्च द्विर्ज्योतिचतुर्ज्योतिस्तथैव च

Transliteration

devā ekonapañcāśanmaruto hyabhavanniti / ekajyo tiśca dvirjyoticaturjyotistathaiva ca

Translation

„Man sagt, die Devas seien neunundvierzig, und die Maruts seien wahrlich (als solche) entstanden. Ebenso gibt es die Klassen ‚ein Licht‘, ‚zwei Lichter‘ und ‚vier Lichter‘.“

Word by Word

• देवाः: gods
• देवाः: Karta (Subject/कर्ता)
• Type: Noun
• Root: देव (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), बहुवचन (Plural)

• एकोनपञ्चाशत्: forty-nine (one less than fifty)
• एकोनपञ्चाशत्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: एक + ऊन + पञ्चाशत् (प्रातिपदिक)
• Form: संख्यावाचक (numeral), प्रथमा-विभक्ति (Nominative/1st), बहुवचनार्थे (agreeing with देवाः); षष्ठी/तत्पुरुष-प्राय (determinative: 'one less than fifty' = 49)

• मरुतः: Maruts
• मरुतः: Apposition (Samānādhikaraṇa/समानाधिकरण)
• Type: Noun
• Root: मरुत् (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), बहुवचन (Plural)

• हि: indeed/for
• हि: Sambandha (Discourse particle/सम्बन्ध)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: निपात (particle), हेत्वर्थ/निश्चयार्थ (indeed/for)

• अभवन्: were/became
• अभवन्: Kriya (Action/क्रिया)
• Type: Verb
• Root: √भू (धातु)
• Form: लङ्-लकार (Imperfect), प्रथमपुरुष (3rd person), बहुवचन (Plural), परस्मैपद (Parasmaipada)

• इति: thus
• इति: Sambandha (Quotative/सम्बन्ध)
• Type: Indeclinable
• Root: इति (अव्यय)
• Form: उद्धरण/समाप्तिसूचक अव्यय (quotative/end marker)

• एकज्योतिः: Ekajyotis (name)
• एकज्योतिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: एक + ज्योतिस् (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular); कर्मधारय (descriptive: 'one-light')

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

• द्विर्ज्योतिः: Dvirjyotis (name)
• द्विर्ज्योतिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: द्वि + ज्योतिस् (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular); कर्मधारय (descriptive: 'two-light')

• चतुर्ज्योतिः: Caturjyotis (name)
• चतुर्ज्योतिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: चतुर् + ज्योतिस् (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular); कर्मधारय (descriptive: 'four-light')

• तथैव: just so; likewise
• तथैव: Sambandha (Adverbial/सम्बन्ध)
• Type: Indeclinable
• Root: तथा + एव (अव्यय)
• Form: अव्यय (adverbial phrase), एवकार-युक्त (exactly so/likewise)

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

Speaker

Lord Vishnu (speaking to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Cosmos is structured in graded orders; divine forces are countable categories within a larger metaphysical system.

Vedantic Theme: Īśvara’s orderly manifestation; knowledge (jñāna) begins with right classification (viveka) without mistaking categories for the Absolute.

Application: Use structured study to steady the mind; treat cosmological lists as aids for contemplation, not as grounds for sectarian dispute.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Cross References

Related Themes: Garuda Purana 1.6 (deva-gaṇa enumeration)

Characters & Entities

• Devas
• Maruts

FAQs

What is the importance of enumerating Devas and Maruts in the Garuda Purana?

This verse functions as a cosmological catalogue—classifying divine groups and their numbers—used to frame the Purana’s broader teaching about the structure of the universe and its beings.

How does this verse explain the path of the soul?

Indirectly: by mapping divine categories and “lights,” it situates the soul’s journey within a graded cosmos where realms and beings are differentiated by subtle radiance and status.

Practical application of this wisdom today?

It encourages a disciplined, dharmic life by reminding practitioners that the cosmos is ordered and hierarchical—prompting reverence, ethical conduct, and study of sacred classifications rather than confusion about spiritual realities.