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Shloka 24

Āvāhāryaka-Śrāddha: Qualifications of Recipients, Paṅkti-Pāvana, and Exclusions

Devanagari script

काम श्राद्धे ऽर्चयेन्मित्रं नाभिरूपमपि त्वरिम् / द्विषता हि हविर्भुक्तं भवति प्रेत्य निष्फलम्

Transliteration

kāma śrāddhe 'rcayenmitraṃ nābhirūpamapi tvarim / dviṣatā hi havirbhuktaṃ bhavati pretya niṣphalam

Translation

Dalam upacara Śrāddha, jangan karena nafsu pribadi menghormati bahkan seorang sahabat, atau orang yang tampan dan tergesa, sebagai penerima persembahan. Sebab havis yang dimakan oleh orang yang menyimpan kebencian menjadi tanpa buah di alam sesudah mati.

Word by Word
कामO dear/Beloved (address)
काम:
Sambodhana (सम्बोधन/Address)
TypeNoun
Rootकाम (प्रातिपदिक)
Formपुंलिङ्ग; सम्बोधन/प्रथमा-एकवचन (Vocative/Nominative used as address)
श्राद्धेin śrāddha
श्राद्धे:
Adhikarana (अधिकरण)
TypeNoun
Rootश्राद्ध (प्रातिपदिक)
Formनपुंसकलिङ्ग; सप्तमी-विभक्ति, एकवचन
अर्चयेत्should honor/worship
अर्चयेत्:
Kriya (क्रिया)
TypeVerb
Rootअर्च् (धातु) [णिच् causative: अर्चय-]
Formविधिलिङ् (Optative), प्रथम-पुरुष, एकवचन; परस्मैपद; णिच्
मित्रम्a friend
मित्रम्:
Karma (कर्म/Object)
TypeNoun
Rootमित्र (प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया-विभक्ति, एकवचन
नnot
न:
Pratishedha (प्रतिषेध)
TypeIndeclinable
Rootन (अव्यय)
Formअव्यय; निषेध
अभिरूपम्handsome/agreeable
अभिरूपम्:
Visheshana (विशेषण)
TypeAdjective
Rootअभिरूप (प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया-विभक्ति, एकवचन; विशेषणम् (मित्रम्)
अपिeven
अपि:
Sambandha/Emphasis (निपात)
TypeIndeclinable
Rootअपि (अव्यय)
Formअव्यय; निपात (even/also)
त्वरिम्hasty/impetuous
त्वरिम्:
Visheshana (विशेषण)
TypeAdjective
Rootत्वरि (प्रातिपदिक)
Formपुंलिङ्ग; द्वितीया-विभक्ति, एकवचन; विशेषणम् (मित्रम्); ‘त्वरि’ = शीघ्रकारी/चपल (hasty)
द्विषताby a hater
द्विषता:
Karana/Agent (करण/कर्तृ-हेतु)
TypeNoun
Rootद्विष् (धातु) + शतृ (कृत्)
Formवर्तमानकृदन्त (present active participle, शतृ); पुंलिङ्ग; तृतीया-विभक्ति (Instrumental/करण), एकवचन
हिfor/indeed
हि:
Hetu (हेतु)
TypeIndeclinable
Rootहि (अव्यय)
Formअव्यय; निपात
हविःoffering (havis)
हविः:
Karma (कर्म/Object)
TypeNoun
Rootहविस् (प्रातिपदिक)
Formनपुंसकलिङ्ग; प्रथमा/द्वितीया-एकवचन (contextually object of ‘भुक्तम्’ as eaten offering)
भुक्तम्eaten
भुक्तम्:
Visheshana (विशेषण/Predicate adjective)
TypeVerb
Rootभुज् (धातु) + क्त (कृत्)
Formभूतकर्मणि कृदन्त (past passive participle, क्त); नपुंसकलिङ्ग, प्रथमा, एकवचन; (हविः) इत्यस्य विशेषणम्
भवतिbecomes/is
भवति:
Kriya (क्रिया)
TypeVerb
Rootभू (धातु)
Formलट्-लकार (Present/वर्तमान), प्रथम-पुरुष, एकवचन; परस्मैपद
प्रेत्यafter death
प्रेत्य:
Kriya-visheshana (क्रियाविशेषण)
TypeIndeclinable
Rootप्र + इ (धातु) + ल्यप् (कृत्)
Formक्त्वान्त/ल्यपन्त अव्ययकृदन्त (gerund/absolutive); ‘having departed/after death’
निष्फलम्fruitless
निष्फलम्:
Visheshana (विशेषण)
TypeAdjective
Rootनिः + फल (प्रातिपदिक)
Formनपुंसकलिङ्ग; प्रथमा-विभक्ति, एकवचन; विशेषणम् (हविः भुक्तम् ... भवति); नञ्/निः-तत्पुरुष (फलरहितम्)
Speaker

Traditional narration within the Kurma Purana’s dharma-teaching context (instructional voice attributed to the Purana’s authoritative discourse, often framed through Sūta/Vyāsa transmission).

Verse Rasa

Primary Rasa: karuna

Secondary Rasa: bhayanaka

FAQs

This verse does not directly define Ātman; it teaches karma-phala logic in dharma: intention (kāma) and the moral quality of the recipient shape the efficacy of ritual merit, which ultimately conditions the soul’s post-mortem experience (pretya).

No formal yoga technique is taught here; the discipline is ethical-yogic: restraint of personal desire (kāma-niyama) and careful discernment (viveka) in religious action—principles that support purity of mind essential for higher sādhana described elsewhere in the Kurma Purana.

It does not explicitly address Shiva–Vishnu unity; it operates within shared Purāṇic dharma where ritual acts must be sāttvika and non-hostile—an ethical foundation compatible with the Kurma Purana’s broader Shaiva–Vaishnava synthesis.

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