Shloka 15

Devanagari script

होमं कृत्वा ग्नेय दत्त्वा दद्याद्भूतबलिं तथा / आमन्त्रितो ऽसि देवेश गणैः सार्धं महेश्वर

Transliteration

homaṃ kṛtvā gneya dattvā dadyādbhūtabaliṃ tathā / āmantrito 'si deveśa gaṇaiḥ sārdhaṃ maheśvara

Translation

Having performed the homa (fire-offering) and given what is to be offered, one should also present the bhūta-bali, an oblation for the elemental beings. Then one prays: “You have been invited, O Lord of the gods—O Mahādeva, Mahēśvara—together with your hosts of gaṇas.”

Word by Word

• होमम्: fire-offering (homa)
• होमम्: Karma (Object/कर्म)
• Type: Noun
• Root: होम (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन — Accusative singular

• कृत्वा: having performed
• कृत्वा: Purvakala-kriya (Prior action/पूर्वकालक्रिया)
• Type: Verb
• Root: कृ (धातु)
• Form: क्त्वान्त (Absolutive/Gerund), अव्यय — having done

• ग्नेय: O knowable one (address)
• ग्नेय: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: ज्ञेय (कृदन्त/प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/सम्बोधन), एकवचन — Vocative singular; ‘O one to be known/understood’ (address)

• दत्त्वा: having offered/given
• दत्त्वा: Purvakala-kriya (Prior action/पूर्वकालक्रिया)
• Type: Verb
• Root: दा (धातु)
• Form: क्त्वान्त (Absolutive/Gerund), अव्यय — having given

• दद्यात्: should give
• दद्यात्: Kriya (Action/क्रिया)
• Type: Verb
• Root: दा (धातु)
• Form: विधिलिङ् (Optative/विधिलिङ्), प्रथमपुरुष (3rd), एकवचन — ‘should give’

• भूतबलिम्: an offering to spirits/beings
• भूतबलिम्: Karma (Object/कर्म)
• Type: Noun
• Root: भूत-बलि (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन — Accusative singular; भूतानां बलिः (offering for spirits/beings)

• तथा: likewise
• तथा: Sambandha (Modifier/सम्बन्ध)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्यय — क्रियाविशेषण (adverb) ‘likewise/also’

• आमन्त्रितः: (you) are invited
• आमन्त्रितः: Karta (Subject/कर्ता)
• Type: Verb
• Root: आ-√मन्त्र् (धातु) + क्त (कृदन्त)
• Form: भूतकर्मणि क्त-प्रत्ययान्त कृदन्त (past passive participle), पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन — ‘having been invited/addressed’

• असि: are
• असि: Kriya (Action/क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: लट् (Present/लट्), मध्यमपुरुष (2nd), एकवचन — ‘you are’

• देवेश: O lord of the gods
• देवेश: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: देव-ईश (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/सम्बोधन), एकवचन — Vocative singular; देवानाम् ईशः (lord of gods)

• गणैः: with the attendants (gaṇas)
• गणैः: Sahakarana (Accompaniment/सहकरण)
• Type: Noun
• Root: गण (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/तृतीया), बहुवचन — Instrumental plural

• सार्धम्: together with
• सार्धम्: Sahakarana (Accompaniment/सहकरण)
• Type: Indeclinable
• Root: सार्धम् (अव्यय)
• Form: अव्यय — सहार्थक (prepositional adverb) ‘together with’

• महेश्वर: O Mahēśvara (great lord)
• महेश्वर: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: महा-ईश्वर (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/सम्बोधन), एकवचन — Vocative singular; महान् ईश्वरः (great lord)

Speaker

Lord Vishnu (in instruction to Garuda/Vinata-putra, ritual guidance context)

Philosophical Teaching

Concept: Ritual completeness: offerings to devas through Agni and to bhūtas through bali, followed by formal invitation (āvāhana) of the deity.

Vedantic Theme: Yajña-bhāva: offering-mentality reduces ego and aligns the doer with cosmic order (ṛta/dharma).

Application: When undertaking vows/puja, include both homa (inner/outer purification) and respectful bali to the environment/creatures, then consciously invite the deity with humility.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: household/temple ritual space

Cross References

Related Themes: Garuda Purana 1.42.14 (protective preparations); Garuda Purana 1.42.16 (night vigil after invitation)

Characters & Entities

• Maheshvara (Shiva)
• Devesha (Lord of gods)
• Ganas
• Bhutas

FAQs

What is the importance of bhūta-bali in the Garuda Purana?

This verse places bhūta-bali alongside homa and required offerings, indicating that harmonizing and appeasing elemental beings is treated as a necessary supporting rite before concluding the worship-invocation.

How does this verse explain the path of the soul?

Indirectly: it emphasizes correct ritual order and completeness (homa, due offerings, bhūta-bali, then invocation), reflecting the Garuda Purana’s stress that dharmic rites support auspicious transitions and remove obstacles in liminal contexts.

Practical application of this wisdom today?

When performing any major rite (especially purification or memorial/funeral-related observances), follow a complete, orderly procedure—make due offerings and include customary bali offerings—then formally invoke the deity with reverence.