Shloka 39

Entry into Yama’s Abode; Nature, Causes, and Signs of the Preta-State

Devanagari script

येषां वै जायते चिह्नं सदोच्चाटपरं नृणाम् / स्वक्षेत्रे निष्फलं तेजः सा पीडा प्रेतसम्भवा

Transliteration

yeṣāṃ vai jāyate cihnaṃ sadoccāṭaparaṃ nṛṇām / svakṣetre niṣphalaṃ tejaḥ sā pīḍā pretasambhavā

Translation

この徴が現れる者—常に他者を追い払おうとし、または騒擾を起こそうとする者—その者の自らの光輝と働きは、自分の領域においてさえ実りを失う。その苦悩はプレータ（安まらぬ亡者の霊）より生ずる。

Word by Word

• येषाम्: of whom/whose
• येषाम्: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी-विभक्ति (Genitive/सम्बन्ध), बहुवचन (Plural), सर्वनाम (Pronoun)

• वै: indeed, surely
• वै: Sambandha (Discourse particle/सम्बन्धसूचक)
• Type: Indeclinable
• Root: वै (अव्यय)
• Form: निपात (particle/emphasis)

• जायते: is born/arises
• जायते: Kriya (Action/क्रिया)
• Type: Verb
• Root: जन् (धातु)
• Form: लट्-लकार (Present), प्रथम-पुरुष (3rd person), एकवचन (Singular), आत्मनेपद (Ātmanepada)

• चिह्नम्: a sign, mark
• चिह्नम्: Karma (Object/कर्म)
• Type: Noun
• Root: चिह्न (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया-विभक्ति (Nom./Acc.), एकवचन (Singular)

• सत्: always
• सत्: Kriya-visheshaṇa (Adverbial modifier/क्रियाविशेषण)
• Type: Indeclinable
• Root: सत् (कृदन्त-प्रातिपदिक; √अस्)
• Form: अव्यय (adverbial use: ‘always/continually’)

• उच्चाटपरम्: intent on driving away/exorcism
• उच्चाटपरम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: उच्चाट + पर (प्रातिपदिक)
• Form: तत्पुरुष-समास (उच्चाटे परम् = intent on exorcism/expulsion); नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया (Nom./Acc.), एकवचन (Singular)

• नृणाम्: of men
• नृणाम्: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: नृ (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), षष्ठी-विभक्ति (Genitive), बहुवचन (Plural)

• स्वक्षेत्रे: in one’s own place/field
• स्वक्षेत्रे: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: स्व + क्षेत्र (प्रातिपदिक)
• Form: कर्मधारय-समास (स्वं क्षेत्रम् = one’s own field/place); नपुंसकलिङ्ग (Neuter), सप्तमी-विभक्ति (Locative/अधिकरण), एकवचन (Singular)

• निष्फलम्: fruitless, ineffective
• निष्फलम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: निष्फल (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया (Nom./Acc.), एकवचन (Singular)

• तेजः: splendour/energy/power
• तेजः: Karta (Subject/कर्ता)
• Type: Noun
• Root: तेजस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा-विभक्ति (Nominative), एकवचन (Singular)

• सा: that (she/that)
• सा: Karta (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), प्रथमा-विभक्ति (Nominative), एकवचन (Singular), सर्वनाम (Pronoun)

• पीडा: affliction, torment
• पीडा: Karta (Subject/कर्ता)
• Type: Noun
• Root: पीडा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), प्रथमा-विभक्ति (Nominative), एकवचन (Singular)

• प्रेतसम्भवा: arising from a preta (ghost)
• प्रेतसम्भवा: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: प्रेत + सम्भव (प्रातिपदिक)
• Form: तत्पुरुष-समास (प्रेतात् सम्भवा = arising from a preta); स्त्रीलिङ्ग (Feminine), प्रथमा-विभक्ति (Nominative), एकवचन (Singular)

Speaker

Lord Vishnu (in dialogue with Garuda/Vinata-putra)

Pretakalpa Layer

Afterlife Stage: Pretayoni

Philosophical Teaching

Concept: Adharmic intent and disruptive conduct can indicate/attract preta-affliction, rendering one’s tejas ineffective even in one’s own domain.

Vedantic Theme: Karma-bandha and subtle causality (adṛṣṭa) shaping lived experience; tejas as a sattvic power eclipsed by tamas.

Application: Cultivate non-harming speech/action, reduce compulsive antagonism, seek śrāddha/śānti measures when persistent inexplicable agitation and failure arise.

Verse Rasa

Primary Rasa: bhayanaka

Secondary Rasa: bibhatsa

Cross References

Related Themes: Garuda Purana Pretakalpa: preta-lakṣaṇa (signs of preta-affliction) and causes of pretatva in adjacent verses 2.20.40–43; Garuda Purana: śrāddha/śānti sections prescribing remedies for preta-doṣa (general)

Characters & Entities

• Pretas

FAQs

What is the importance of identifying preta-related signs in the Garuda Purana?

This verse treats persistent disruptive, expelling behavior and the collapse of one’s effectiveness (tejas) as diagnostic signs of preta-born affliction, prompting corrective ritual and ethical measures.

How does this verse explain the impact of a preta on a living person?

It describes a pattern where a person becomes constantly engaged in causing disturbance, and even their natural strength and influence fail within their own rightful sphere—indicating suffering attributed to preta influence.

Practical application of this wisdom today?

Treat chronic agitation and harmful, disruptive impulses as a cue for self-correction—restoring sattvic conduct, seeking reconciliation, and (where one follows tradition) performing appropriate śrāddha/prāyaścitta to reduce unrest and harm.