Shloka 5

Ratna-parīkṣā: Vajra (Diamond/Thunderbolt) — Origin, Types, Testing, Defects, Weights, and Royal Auspiciousness

Devanagari script

देवानामथ यक्षाणां सिद्धानां पवनाशिनाम् / रत्नबीजंस्व(जम)यं ग्राहः सुमहानभवत्तदा

Transliteration

devānāmatha yakṣāṇāṃ siddhānāṃ pavanāśinām / ratnabījaṃsva(jama)yaṃ grāhaḥ sumahānabhavattadā

Translation

Then, among the Devas, the Yakṣas, and the Siddhas—those sustained by the life-wind—there arose at that time a very great “seizer” (grāha), born of a jewel-seed (ratna-bīja), of its own peculiar kind.

Word by Word

• देवानाम्: of the gods
• देवानाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: देव (प्रातिपदिक)
• Form: पुल्लिङ्ग, षष्ठी, बहुवचन; सम्बन्ध

• अथ: then
• अथ: Sambandha (Discourse/सम्बन्ध)
• Type: Indeclinable
• Root: अथ (अव्यय)
• Form: अनन्तरार्थक-अव्यय (particle: then/now)

• यक्षाणाम्: of the Yakṣas
• यक्षाणाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: यक्ष (प्रातिपदिक)
• Form: पुल्लिङ्ग, षष्ठी, बहुवचन; सम्बन्ध

• सिद्धानाम्: of the Siddhas
• सिद्धानाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: सिद्ध (प्रातिपदिक)
• Form: पुल्लिङ्ग, षष्ठी, बहुवचन; सम्बन्ध

• पवनाशिनाम्: of the air-eaters (wind-fed ones)
• पवनाशिनाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: पवन + आशिन् (प्रातिपदिक; समास)
• Form: पुल्लिङ्ग, षष्ठी, बहुवचन; ‘of those who subsist on air’

• रत्नबीजम्: gem-seed
• रत्नबीजम्: Karma (Object/कर्म)
• Type: Noun
• Root: रत्न + बीज (प्रातिपदिक; समास)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; here as qualifier/object in compound phrase

• स्वजमयम्: made of (what is) self-born/one’s own
• स्वजमयम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: स्व + ज + मय (प्रातिपदिक; समास)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘made of one’s own-born (substance)’ (text uncertain: (जम) parenthetical)

• ग्राहः: a seizure/appropriation; taking
• ग्राहः: Karta (Subject/कर्ता)
• Type: Noun
• Root: ग्राह (प्रातिपदिक)
• Form: पुल्लिङ्ग, प्रथमा, एकवचन; कर्ता

• सुमहान्: very great
• सुमहान्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: सु + महान् (प्रातिपदिक; समास)
• Form: पुल्लिङ्ग, प्रथमा, एकवचन; विशेषण (qualifying ग्राहः)

• अभवत्: became/occurred
• अभवत्: Kriya (Action/क्रिया)
• Type: Verb
• Root: भू (धातु)
• Form: लङ् (Imperfect/अनद्यतनभूत), प्रथमपुरुष, एकवचन; परस्मैपद

• तदा: at that time
• तदा: Adhikarana (Time/अधिकरण)
• Type: Indeclinable
• Root: तदा (अव्यय)
• Form: कालवाचक-अव्यय (adverb of time)

Speaker

Lord Vishnu (narrating to Garuda, Vinata-putra)

Philosophical Teaching

Concept: Karmic byproducts can crystallize into autonomous forces (grāha) that ‘seize’ beings; purity/impurity and residual energies have consequences.

Vedantic Theme: Subtle causality (adṛṣṭa) manifests as tangible events; beings in any loka remain within prakṛti’s causal web.

Application: Do not assume status grants immunity; address causes at the level of conduct and intention to prevent ‘seizing’ consequences later.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: bhayanaka

Geographic Context

Type: intermediate sky-realm / vimāna-path

Cross References

Related Themes: Garuda Purana 1.68.4 (ratna-bīja origin); Garuda Purana 1.68.6 (falling jewel fragments from vimāna)

Characters & Entities

• Devas
• Yakshas
• Siddhas
• Graha (seizing being/afflicter)

FAQs

What is the importance of the ‘Graha’ (seizer) concept in the Garuda Purana?

This verse introduces a powerful ‘grāha’ as an afflicting force arising among higher classes of beings, framing how the Purana explains sudden disturbances or grasping influences within cosmic and subtle realms.

How does this verse explain the path of the soul in Garuda Purana?

Indirectly: by naming prāṇa-sustained beings (pavanāśinām) and an afflicter (grāha), it reflects the Purana’s broader view that subtle forces can impact embodied and subtle states—background to later after-death and subtle-body discussions.

Practical application of this wisdom today?

Maintain prāṇa and clarity through ethical living, disciplined conduct, and traditional protective practices (mantra, charity, and purity), recognizing that inner steadiness reduces susceptibility to ‘grasping’ disturbances.