Shloka 32

Karma-vipāka: Truth, Yama’s Judgment, and the Marks of Sin in Rebirth

Devanagari script

प्रयताकृतिवर्णस्तु रागद्वेषौ भवाभवौ / तस्येदमात्मनः सर्वमनादेरादिमिच्छतः

Transliteration

prayatākṛtivarṇastu rāgadveṣau bhavābhavau / tasyedamātmanaḥ sarvamanāderādimicchataḥ

Translation

その顕れた様態と性質は、愛着（ラ―ガ）と嫌悪（ドヴェーシャ）として起こり、有と無の因となる。これら一切は、無始なるそのアートマンに属するが、しかもあたかも起源を取ろうと欲するかのようである。

Word by Word

• प्रयत: controlled/striving
• प्रयत: विशेषण (Qualifier)
• Type: Adjective
• Root: प्रयत (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; समासपूर्वपद (qualifier)

• आकृति: form/shape
• आकृति: सम्बन्ध (Compound member)
• Type: Noun
• Root: आकृति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; समासमध्यपद

• वर्णः: nature/character (of controlled form)
• वर्णः: कर्ता (Nominative/subject-like listing)
• Type: Noun
• Root: वर्ण (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; ‘प्रयत-आकृति-वर्णः’ बहुपद-तत्पुरुषः (determinative: ‘प्रयताया आकृतेः वर्णः/स्वभावः’)

• तु: but/indeed
• तु: सम्बन्ध/निपात (Particle)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: अव्यय, विरोध/विशेष (particle: but/indeed)

• राग: attachment
• राग: कर्ता (Nominative dual)
• Type: Noun
• Root: राग (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), द्विवचन; ‘रागद्वेषौ’ इत्यस्य पूर्वपद

• द्वेषौ: attachment and aversion
• द्वेषौ: कर्ता (Nominative dual)
• Type: Noun
• Root: द्वेष (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), द्विवचन; ‘राग-द्वेष’ इतरेतर-द्वन्द्वः

• भव: existence
• भव: कर्ता (Nominative dual)
• Type: Noun
• Root: भव (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), द्विवचन; ‘भवाभवौ’ इत्यस्य पूर्वपद

• अभवौ: existence and non-existence
• अभवौ: कर्ता (Nominative dual)
• Type: Noun
• Root: अभव (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), द्विवचन; ‘भव-अभव’ इतरेतर-द्वन्द्वः

• तस्य: of him/of that
• तस्य: सम्बन्ध (Genitive relation)
• Type: Noun
• Root: तद् (सर्वनाम/प्रातिपदिक)
• Form: पुं/नपुंसक, षष्ठी (6th/षष्ठी), एकवचन; सम्बन्धे (genitive)

• इदम्: this
• इदम्: कर्ता (Nominative)
• Type: Noun
• Root: इदम् (सर्वनाम/प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; ‘सर्वम्’ इत्यस्य सह (this [all])

• आत्मनः: of the self
• आत्मनः: सम्बन्ध (Genitive relation)
• Type: Noun
• Root: आत्मन् (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन; सम्बन्धे

• सर्वम्: all
• सर्वम्: कर्ता (Nominative)
• Type: Noun
• Root: सर्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; ‘इदम्’ इत्यस्य विशेष्य (all)

• अनादेः: of the beginningless (one)
• अनादेः: सम्बन्ध (Genitive relation)
• Type: Adjective
• Root: अनादि (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन; ‘इच्छतः’ इत्यस्य सम्बन्धे (of the beginningless one)

• आदिम्: a beginning
• आदिम्: कर्म (Object/कर्म)
• Type: Noun
• Root: आदि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; ‘इच्छतः’ इत्यस्य कर्म (object)

• इच्छतः: of (him) desiring
• इच्छतः: सम्बन्ध (Genitive relation)
• Type: Adjective
• Root: इष्/इच्छ् (धातु) → इच्छत् (कृदन्त)
• Form: वर्तमानकृदन्त (present active participle/शतृ), पुंलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन; ‘अनादेः’ इत्यस्य विशेषण (genitive: ‘of one who desires’)

Speaker

Lord Vishnu (addressing Garuda/Vinata-putra)

Philosophical Teaching

Concept: Rāga and dveṣa generate bhava/abhava (becoming and non-becoming); yet all this pertains to the beginningless Self that ‘wills’ an apparent beginning—pointing to ignorance and superimposition.

Vedantic Theme: Anādi avidyā and adhyāsa: the Self is beginningless, but embodiment appears through desire/aversion; liberation via vairāgya and knowledge.

Application: Cultivate equanimity by observing and weakening rāga-dveṣa; practice devotion/meditation to rest in the witness beyond arising and ceasing.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: metaphysical/inner realm of causation (guṇa-vṛtti)

Cross References

Related Themes: Garuda Purana teachings on rāga-dveṣa as bondage causes (nearby 2.46 verses)

Characters & Entities

• Atman (Self)

FAQs

What is the importance of raga-dvesha in the Garuda Purana?

This verse presents attachment (rāga) and aversion (dveṣa) as the operative forces that drive bhava (becoming/rebirth) and abhava (non-becoming/cessation), making them key levers in understanding bondage and release.

How does this verse explain the path of the soul?

By linking rāga-dveṣa to bhava-abhava, the verse implies that the jīva’s post-death trajectory and repeated embodiment are shaped by inner tendencies; purification of these tendencies supports movement toward freedom rather than renewed becoming.

Practical application of this wisdom today?

Observe and reduce reactive attachment and aversion through discipline, ethical living, and steady remembrance of the Self; this weakens the causes that perpetuate suffering and repeated becoming.