Shloka 65

Jñāna-hetu-nirūpaṇa

On the Causes/Means of Knowledge

Devanagari script

सन्तानार्थं तु कृष्णे न शिवपूजादिचिन्तनम् / रामेण दुः खयुक्तेन लिङ्गस्य स्थापनं कृतम्

Transliteration

santānārthaṃ tu kṛṣṇe na śivapūjādicintanam / rāmeṇa duḥ khayuktena liṅgasya sthāpanaṃ kṛtam

Translation

Pour obtenir une descendance, dans le cas de Kṛṣṇa il n’y eut nul besoin de contempler le culte de Śiva et autres pratiques ; mais Rāma, accablé de chagrin, accomplit la sthāpana : l’établissement d’un Śiva-liṅga.

Word by Word

• सन्तान-अर्थम्: for the sake of progeny
• सन्तान-अर्थम्: प्रयोजन (Prayojana/प्रयोजन)
• Type: Noun
• Root: सन्तान (प्रातिपदिक) + अर्थ (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; प्रयोजनार्थक (accusative of purpose)

• तु: but, however
• तु: सम्बन्ध (Discourse particle/निपात)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: निपात (particle), विरोध/विशेषार्थक

• कृष्णे: in/with regard to Kṛṣṇa
• कृष्णे: अधिकरण (Adhikaraṇa/अधिकरण)
• Type: Noun
• Root: कृष्ण (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन

• न: not
• न: सम्बन्ध (Negation/निषेध)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेध-निपात (negation particle)

• शिव-पूजा-आदि-चिन्तनम्: thinking about Śiva-worship etc.
• शिव-पूजा-आदि-चिन्तनम्: कर्ता (Karta/कर्ता)
• Type: Noun
• Root: शिव (प्रातिपदिक) + पूजा (प्रातिपदिक) + आदि (प्रातिपदिक) + चिन्तन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन

• रामेण: by Rāma
• रामेण: करण (Karaṇa/करण)
• Type: Noun
• Root: राम (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/तृतीया), एकवचन

• दुःख-युक्तेन: by (one) afflicted with sorrow
• दुःख-युक्तेन: करण (Karaṇa/करण)
• Type: Adjective
• Root: दुःख (प्रातिपदिक) + युक्त (कृदन्त; √युज् धातु)
• Form: पुंलिङ्ग, तृतीया (3rd/तृतीया), एकवचन; भूतकृदन्त (past participle) ‘युक्त’ = joined/afflicted; विशेषणम् (qualifying रामेण)

• लिङ्गस्य: of the liṅga
• लिङ्गस्य: सम्बन्ध (Sambandha/षष्ठī)
• Type: Noun
• Root: लिङ्ग (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन

• स्थापनम्: establishment, installation
• स्थापनम्: कर्म (Karma/कर्म)
• Type: Noun
• Root: स्थापन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; क्रियानाम (action noun)

• कृतम्: was done
• कृतम्: क्रिया (Kriyā/क्रिया)
• Type: Verb
• Root: कृ (धातु) → कृत (कृदन्त)
• Form: भूतकृदन्त (past passive participle), नपुंसकलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; कर्मणि प्रयोगार्थक (PPP used predicatively: 'was done')

Speaker

Lord Vishnu (in dialogue to Garuda/Vinata-putra, as the Garuda Purana’s primary discourse frame)

Philosophical Teaching

Concept: Hierarchy and harmony: Kṛṣṇa as Bhagavān needs no auxiliary deity-worship for boons; Rāma’s liṅga-sthāpana models devotion, humility, and the legitimacy of Śiva worship within a Viṣṇu-centered worldview.

Vedantic Theme: Saguna-brahman worship as upāya; īśvara’s līlā accommodating dharma and loka-saṅgraha; subordinate-deity worship integrated under the Supreme.

Application: When seeking life-goals (e.g., progeny), combine devotion with dharmic ritual without sectarian hostility; interpret inter-deity worship as honoring divine functions while keeping one’s iṣṭa-devatā central.

Verse Rasa

Primary Rasa: karuna

Secondary Rasa: shanta

Geographic Context

Type: tīrtha/temple-site

Cross References

Related Themes: Garuda Purana 3.12.67 (Rudra not independent; unity with Hari)

Characters & Entities

• Krishna
• Rama
• Shiva
• Linga

FAQs

What is the importance of Śiva-liṅga sthāpana (installation) in the Garuda Purana?

This verse frames liṅga-sthāpana as a purposeful rite performed in a specific circumstance—Rāma’s grief—showing that certain rituals are context-driven rather than universally required.

How does this verse reflect the Garuda Purana’s view of devotion across deities?

It acknowledges Śiva-pūjā and liṅga-sthāpana as valid practices while distinguishing situations: Kṛṣṇa is said not to require such recourse for progeny, whereas Rāma undertakes it in sorrow, implying complementary devotional paths.

Practical application of this wisdom today?

Choose remedies and rituals with clarity of purpose and inner state—devotion and rites are most meaningful when aligned with one’s real need (grief, duty, or spiritual aim), rather than performed mechanically.