Shloka 13

Jīva-yonis (84 Lakhs), Rarity of Human Birth, Sense-Restraint, Craving, and Śraddhā-based Dharma

Devanagari script

इच्छति शती सहस्रं सहस्री लक्षमीहते कर्तुम् / लक्षाधिपती राज्यं राजापि सकलां धरां लब्धुम्

Transliteration

icchati śatī sahasraṃ sahasrī lakṣamīhate kartum / lakṣādhipatī rājyaṃ rājāpi sakalāṃ dharāṃ labdhum

Translation

Wer hundert Begierden hat, verlangt nach tausend; wer tausend hat, müht sich, daraus ein Lakh (hunderttausend) zu machen. Der Herr der Lakhs begehrt ein Königreich, und selbst der König sehnt sich danach, die ganze Erde zu gewinnen.

Word by Word

• इच्छति: desires
• इच्छति: Kriya (Verb/क्रिया)
• Type: Verb
• Root: इष् (धातु)
• Form: लट्-लकार (Present Indicative), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन (Singular)

• शती: a hundred (i.e., one who has a hundred)
• शती: Karta (Subject/कर्ता)
• Type: Noun
• Root: शती (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), प्रथमा (Nominative/1st), एकवचन (Singular)

• सहस्रम्: a thousand
• सहस्रम्: Karma (Object/कर्म)
• Type: Noun
• Root: सहस्र (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), द्वितीया (Accusative/2nd), एकवचन (Singular)

• सहस्री: one possessing a thousand
• सहस्री: Karta (Subject/कर्ता)
• Type: Noun
• Root: सहस्री (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), प्रथमा (Nominative/1st), एकवचन (Singular)

• लक्षमीहते: strives for wealth
• लक्षमीहते: Kriya (Verb/क्रिया)
• Type: Verb
• Root: लक्ष्मी (प्रातिपदिक) + ईह् (धातु)
• Form: लट्-लकार (Present Indicative), आत्मनेपद, प्रथमपुरुष (3rd person), एकवचन (Singular)

• कर्तुम्: to do / to make
• कर्तुम्: Prayojana (Purpose/प्रयोजन)
• Type: Verb
• Root: कृ (धातु)
• Form: तुमुन्-प्रत्ययान्त (Infinitive), अव्ययवत् प्रयोग (indeclinable infinitive)

• लक्षाधिपती: lord of a lakh (hundred-thousand)
• लक्षाधिपती: Karta (Subject/कर्ता)
• Type: Noun
• Root: लक्ष (प्रातिपदिक) + अधिपति (प्रातिपदिक)
• Form: तत्पुरुष-समास (षष्ठी-तत्पुरुष: 'लक्षस्य अधिपतिः'), पुल्लिङ्ग (Masculine), प्रथमा (Nominative/1st), एकवचन (Singular)

• राज्यम्: kingdom
• राज्यम्: Karma (Object/कर्म)
• Type: Noun
• Root: राज्य (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), द्वितीया (Accusative/2nd), एकवचन (Singular)

• राजा: a king
• राजा: Karta (Subject/कर्ता)
• Type: Noun
• Root: राजन् (प्रातिपदिक)
• Form: पुल्लिङ्ग (Masculine), प्रथमा (Nominative/1st), एकवचन (Singular)

• अपि: even / also
• अपि: Sambandha (Particle/सम्बन्ध)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: अव्यय (particle/concessive)

• सकलाम्: entire
• सकलाम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: सकल (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), द्वितीया (Accusative/2nd), एकवचन (Singular)

• धराम्: earth
• धराम्: Karma (Object/कर्म)
• Type: Noun
• Root: धरा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), द्वितीया (Accusative/2nd), एकवचन (Singular)

• लब्धुम्: to obtain
• लब्धुम्: Prayojana (Purpose/प्रयोजन)
• Type: Verb
• Root: लभ् (धातु)
• Form: तुमुन्-प्रत्ययान्त (Infinitive), अव्ययवत् प्रयोग (indeclinable infinitive)

Speaker

Lord Vishnu (in discourse to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Desire multiplies with acquisition; possession does not satiate craving.

Vedantic Theme: Vairāgya toward viṣaya-bhoga; recognition of kāma as a binding force (bandha-hetu).

Application: Practice contentment (santoṣa), set limits on acquisition, and observe how each fulfilled want generates the next; cultivate deliberate simplicity and dana.

Verse Rasa

Primary Rasa: karuna

Secondary Rasa: shanta

Geographic Context

Type: cosmic/territorial domain

Cross References

Related Themes: Garuda Purana Pretakalpa teachings on tṛṣṇā as cause of naraka-gati (cf. nearby 2.12.15); Garuda Purana ethical sections on vairāgya and indriya-nigraha

Characters & Entities

• Vishnu
• Garuda
• Raja (king)

FAQs

What is the importance of controlling desire in the Garuda Purana?

This verse shows desire is self-expanding: gaining more wealth or status does not end craving, so restraint and dharma are essential to avoid bondage and suffering.

How does this verse relate to the soul’s condition after death in the Garuda Purana?

By highlighting insatiable attachment to wealth and power, it points to the mental bonds (vāsanā/āsakti) that follow the jīva and become causes of distress in the post-death journey described in the Preta Kanda.

Practical application of this wisdom today?

Set ethical limits on acquisition, practice charity and contentment, and treat prosperity as a tool for dharma rather than an endless target.