Shloka 13

Vow-Fasting (Anaśana), Sannyāsa, Tīrtha-Death, and the Ethics of Dāna

Devanagari script

पुत्त्रद्रव्यादि सन्त्यज्य तीर्थं व्रजति यो नरः / ब्रह्माद्या देवतास्तस्य भवेयुस्तुष्टिपुष्टिदाः

Transliteration

puttradravyādi santyajya tīrthaṃ vrajati yo naraḥ / brahmādyā devatāstasya bhaveyustuṣṭipuṣṭidāḥ

Translation

Jener Mann, der die Anhaftung an Sohn, Besitz und dergleichen aufgibt und zu einem tīrtha, einem heiligen Pilgerort, geht—dem sind Brahmā und die anderen Gottheiten gewogen und schenken Zufriedenheit und geistige Stärkung.

Word by Word

• पुत्र-द्रव्य-आदि: son, wealth, etc.
• पुत्र-द्रव्य-आदि: Karma (कर्म)
• Type: Noun
• Root: पुत्र (प्रातिपदिक) + द्रव्य (प्रातिपदिक) + आदि (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; समासः—तत्पुरुषः (पुत्रं च द्रव्यं च इत्यादि)

• सन्त्यज्य: having abandoned
• सन्त्यज्य: Kriya-visheṣaṇa (क्रियाविशेषण)
• Type: Verb
• Root: सम् + त्यज् (धातु)
• Form: क्त्वान्त (absolutive/gerund), अव्ययभावः; ‘having completely abandoned’

• तीर्थम्: to a sacred ford/pilgrimage place
• तीर्थम्: Karma (कर्म)
• Type: Noun
• Root: तीर्थ (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/कर्म), एकवचन

• व्रजति: goes
• व्रजति: Kriya (क्रिया)
• Type: Verb
• Root: व्रज् (धातु)
• Form: लट् (present), परस्मैपद, प्रथमपुरुष (3rd), एकवचन

• यः: who
• यः: Karta (कर्ता)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/कर्ता), एकवचन; सम्बन्धक (relative pronoun)

• नरः: a man
• नरः: Karta (कर्ता)
• Type: Noun
• Root: नर (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/कर्ता), एकवचन

• ब्रह्म-आद्याः: Brahmā and others
• ब्रह्म-आद्याः: Karta (कर्ता)
• Type: Noun
• Root: ब्रह्मन् (प्रातिपदिक) + आदि (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), बहुवचन; समासः—तत्पुरुषः (‘ब्रह्मा आदिः येषाम्/ब्रह्मादयः’)

• देवताः: deities
• देवताः: Karta (कर्ता)
• Type: Noun
• Root: देवता (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/कर्ता), बहुवचन

• तस्य: of him
• तस्य: Sambandha (सम्बन्ध/षष्ठी)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसक, षष्ठी (6th/genitive), एकवचन

• भवेयुः: would become / may be
• भवेयुः: Kriya (क्रिया)
• Type: Verb
• Root: भू (धातु)
• Form: विधिलिङ् (optative), परस्मैपद, प्रथमपुरुष (3rd), बहुवचन

• तुष्टि-पुष्टि-दाः: givers of satisfaction and nourishment
• तुष्टि-पुष्टि-दाः: Karta-anurūpa-viśeṣaṇa (कर्तृविशेषण)
• Type: Adjective
• Root: तुष्टि (प्रातिपदिक) + पुष्टि (प्रातिपदिक) + द (प्रातिपदिक; √दा ‘to give’ से)
• Form: पुंलिङ्ग, प्रथमा (1st), बहुवचन; समासः—तत्पुरुषः (‘तुष्टिं पुष्टिं च ददाति’ इति)

Speaker

Lord Vishnu (in discourse to Garuda)

Philosophical Teaching

Concept: Renouncing attachment to son/wealth and going to tīrtha pleases the deities and yields contentment and spiritual nourishment.

Vedantic Theme: Vairāgya as support for sādhana; shifting identity from possessiveness to sacred orientation.

Application: Practice non-possessiveness; undertake pilgrimage with simplicity, charity, and contemplation rather than tourism; reduce clinging to family/wealth as ultimate security.

Verse Rasa

Primary Rasa: vira

Secondary Rasa: shanta

Geographic Context

Type: sacred ford/pilgrimage site

Cross References

Related Themes: Garuda Purana: tīrtha-māhātmya and detachment themes; merit of pilgrimage combined with renunciation

Characters & Entities

• Brahma
• Devas
• Tirtha

FAQs

What is the importance of pilgrimage (tīrtha-yātrā) in the Garuda Purana?

This verse frames pilgrimage as most fruitful when paired with detachment—giving up clinging to family and wealth—so that the journey becomes a spiritual act that pleases the deities and yields inner contentment and upliftment.

How does this verse relate to the soul’s post-death welfare taught in the Garuda Purana?

In the Preta Kanda’s ethical framework, practices that cultivate renunciation and earn divine favor are presented as sources of puṇya (merit), supporting a person’s spiritual condition and beneficial outcomes beyond death.

Practical application of this wisdom today?

Undertake pilgrimages or sacred visits with simplicity: reduce possessiveness, give charity, travel with restraint, and treat the journey as self-purification rather than status—aiming for tuṣṭi (contentment) and puṣṭi (inner strength).