Shloka 3

An exposition on the fruits of charity and on entry into a body

Garbhotpatti, Piṇḍa-śarīra, and Antya-kāla-kriyā

Devanagari script

कामः क्रोधो भयं लज्जा मनो हर्षः सुखासुखम् / चित्रितं छिद्रितञ्चापि नानाजालेन वेष्टितम्

Transliteration

kāmaḥ krodho bhayaṃ lajjā mano harṣaḥ sukhāsukham / citritaṃ chidritañcāpi nānājālena veṣṭitam

Translation

Desire, anger, fear, shame, the mind, joy, and the pairs of pleasure and pain—this inner being is as though painted over, full of openings, and wrapped and entangled in many kinds of nets.

Word by Word

• कामः: desire
• कामः: Karta (Subject/कर्ता)
• Type: Noun
• Root: काम (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• क्रोधः: anger
• क्रोधः: Karta (Subject/कर्ता)
• Type: Noun
• Root: क्रोध (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• भयम्: fear
• भयम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: भय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• लज्जा: shame/modesty
• लज्जा: Karta (Subject/कर्ता)
• Type: Noun
• Root: लज्जा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• मनः: mind
• मनः: Karta (Subject/कर्ता)
• Type: Noun
• Root: मनस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन (मनस्-शब्दः)

• हर्षः: joy
• हर्षः: Karta (Subject/कर्ता)
• Type: Noun
• Root: हर्ष (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• सुखासुखम्: pleasure and pain
• सुखासुखम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: सुख + असुख (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd Nom/Acc), एकवचन; द्वन्द्व-समास (सुखं च असुखं च)

• चित्रितम्: painted/variegated
• चित्रितम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: चित्रि (धातु) + क्त (कृदन्त)
• Form: भूतकर्मणि कृदन्त (क्त-प्रत्यय), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• छिद्रितम्: perforated
• छिद्रितम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: छिद् (धातु) + क्त (कृदन्त)
• Form: भूतकर्मणि कृदन्त (क्त-प्रत्यय), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• च: and
• च: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक अव्यय (conjunction)

• अपि: also/even
• अपि: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: अव्यय; समुच्चय/अप्यर्थ (also/even)

• नानाजालेन: by a manifold net
• नानाजालेन: Karana (Instrument/करण)
• Type: Noun
• Root: नाना (अव्यय) + जाल (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; कर्मधारय-समास (नानाविधं जालम्)

• वेष्टितम्: wrapped/encircled
• वेष्टितम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: वेष्ट् (धातु) + क्त (कृदन्त)
• Form: भूतकर्मणि कृदन्त (क्त-प्रत्यय), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

Speaker

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

Philosophical Teaching

Concept: The embodied self is obscured by passions and mental modifications, appearing as a constructed, perforated, net-entangled complex.

Vedantic Theme: Avidyā and upādhi/kośa-bheda: the Self is distinct from the mind-emotion complex that binds through vāsanā-jāla.

Application: Practice viveka: observe desire/anger/fear/shame as objects; reduce ‘net’ of vāsanās via japa, meditation, and ethical restraint.

Verse Rasa

Primary Rasa: bibhatsa

Secondary Rasa: bhayanaka

Cross References

Related Themes: Garuda Purana 2.32.4-6 (illusion/doership; kośa teaching; one-pointed listening)

Characters & Entities

• Garuda

FAQs

What is the importance of the 'nets' mentioned in this Garuda Purana verse?

The 'many nets' indicate multiple forms of bondage—desire, anger, fear, and pleasure-pain duality—that trap the mind and keep the being entangled, affecting its post-death journey and rebirth tendencies.

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

It points to the subtle psychological forces (kāma, krodha, etc.) that cling to the subtle body; these impressions and attachments condition the preta’s experience and determine how it is drawn toward further states, judgment, or rebirth.

Practical application of this wisdom today?

Reduce the 'nets' by disciplining desire and anger, cultivating steadiness amid pleasure and pain, and practicing ethical living and remembrance of dharma—so the mind becomes less entangling and more liberating.