Shloka 39

Śrīnivāsa at Svāmipuṣkariṇī: Darśana, Stotra, the Secret Veṅkaṭeśa Mantra, and the Meaning of “Vyaṅkaṭeśa”

Devanagari script

व्य (वे) मिन्द्रियादिकं प्रोक्तं व्यङ्गभूतं हरौ यतः / कटश्च समुदायार्थो व्यं (वें) कटश्चेन्द्रियौघकः

Transliteration

vya (ve) mindriyādikaṃ proktaṃ vyaṅgabhūtaṃ harau yataḥ / kaṭaśca samudāyārtho vyaṃ (veṃ) kaṭaścendriyaughakaḥ

Translation

Die Silbe «vya/ve» wird als Bezeichnung der Sinne und verwandter Vermögen erklärt, denn in Hari werden sie als Werkzeuge offenbar. «Kaṭa» bedeutet Sammlung oder Aggregat; und «vyaṃ/veṃ–kaṭa» bezeichnet die dicht versammelte Menge der Sinne.

Word by Word

• vya: the syllable ‘vya/ve’
• vya: Pratipādya (प्रतिपाद्य)
• Type: Indeclinable
• Root: vya (अव्यय/वर्ण)
• Form: Mantra-syllable/phoneme; treated as indeclinable sound-unit (वर्ण)

• indriya-ādikam: the senses and the like
• indriya-ādikam: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: indriya (प्रातिपदिक) + ādika (प्रातिपदिक)
• Form: Neuter, Nominative (1st), Singular; Tatpuruṣa: इन्द्रिय + आदिक ‘sense-organs etc.’

• proktam: is declared
• proktam: Kriyā (क्रिया-फल/विधेय)
• Type: Verb
• Root: pra-vac (धातु)
• Form: Past passive participle (क्त), Neuter, Nominative (1st), Singular; ‘is said/declared’; from प्र + √वच्

• vyaṅga-bhūtam: as an adjunct/limb
• vyaṅga-bhūtam: Pradhāna-viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: vyaṅga (प्रातिपदिक) + bhūta (प्रातिपदिक)
• Form: Neuter, Nominative (1st), Singular; Tatpuruṣa: व्यङ्गं भूतम् ‘having become an adjunct/limb’

• harau: in Hari (Viṣṇu)
• harau: Adhikaraṇa (अधिकरण)
• Type: Noun
• Root: hari (प्रातिपदिक)
• Form: Masculine, Locative (7th), Singular

• yataḥ: because
• yataḥ: Hetu (हेतु)
• Type: Indeclinable
• Root: yataḥ (अव्यय)
• Form: Indeclinable; causal relative adverb ‘because/for which reason’ (यतः)

• kaṭaḥ: (the segment) ‘kaṭa’
• kaṭaḥ: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: kaṭa (प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular; here as explained syllable/segment ‘kaṭa’

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

• samudāya-arthaḥ: means ‘aggregate’
• samudāya-arthaḥ: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: samudāya (प्रातिपदिक) + artha (प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular; Tatpuruṣa: समुदायस्य अर्थः ‘meaning: collection/aggregate’

• vyaṃ: the syllable ‘vyaṃ/veṃ’
• vyaṃ: Pratipādya (प्रतिपाद्य)
• Type: Indeclinable
• Root: vyaṃ (अव्यय/वर्ण)
• Form: Mantra-syllable/phoneme; treated as indeclinable sound-unit (वर्ण)

• kaṭaḥ: (the segment) ‘kaṭa’
• kaṭaḥ: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: kaṭa (प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular

• ca: and
• ca: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Indeclinable conjunction

• indriya-ogha-kaḥ: a mass/collection of senses
• indriya-ogha-kaḥ: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: indriya (प्रातिपदिक) + ogha (प्रातिपदिक) + ka (प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular; Tatpuruṣa: इन्द्रियाणाम् ओघः ‘stream/mass of senses’ + -क (taddhita/derivative) ‘pertaining to/constituting’

Speaker

Lord Vishnu (speaking to Garuda)

Philosophical Teaching

Concept: Indriyas as a collective (saṅghāta) and their manifestation as instruments grounded in Hari; name-analysis used to point to metaphysical dependence.

Vedantic Theme: Indriyas and antaḥkaraṇa as upādhis/instruments; Īśvara as adhāra (support) of all functional powers.

Application: Contemplate sensory life as dependent on the divine ground; practice indriya-saṁyama by offering sense-activities to Hari (īśvara-arpaṇa-buddhi).

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Cross References

Related Themes: Garuda Purana: teachings on sense-control and devotion as purifying (general)

Characters & Entities

• Hari
• Vishnu
• Garuda

FAQs

What is the importance of explaining syllables like ‘vya/ve’ in the Garuda Purana?

This verse uses phonetic/etymic markers to clarify technical terms—especially how sense-faculties (indriyas) are understood as manifest instruments, aiding precise interpretation of ritual-philosophical passages.

How does this verse relate to the subtle body and the senses?

By defining indriyas as a grouped ‘host’ (ogha) and as ‘manifest’ (vyaṅga-bhūta), it frames the senses as organized faculties—an idea used elsewhere when describing how embodied experience and post-death states depend on subtle instruments.

Practical application of this wisdom today?

Treat the senses as a coordinated ‘aggregate’ that can be disciplined; directing them toward Vishnu-centered conduct (self-restraint, devotion, ethical living) supports steadiness in life and clarity in ritual practice.