Shloka 38

Sṛṣṭi–Pratisṛṣṭi: Viṣṇu as Kāla and the Ninefold Creation Schema

Devanagari script

स्थानं सप्तऋषीणां च तथैव वनवासिनाम् / यतीनामक्षयं स्थानं यदृच्छागामिनां सदा

Transliteration

sthānaṃ saptaṛṣīṇāṃ ca tathaiva vanavāsinām / yatīnāmakṣayaṃ sthānaṃ yadṛcchāgāmināṃ sadā

Translation

មានទីស្ថានសម្រាប់ព្រះឥសីទាំង៧ ហើយដូចគ្នាសម្រាប់អ្នកស្នាក់នៅព្រៃ។ សម្រាប់យតី (អ្នកបោះបង់) មានលោកធម៌មិនរលាយ—ហើយសម្រាប់អ្នកដើរវង្វេងដោយព្រះធម៌តាមយដ្រឹច្ឆា ក៏មានជានិច្ច។

Word by Word

• स्थानम्: abode; place
• स्थानम्: Karma (Object/कर्म)
• Type: Noun
• Root: स्थान (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; nominative/accusative singular (neuter)

• सप्तऋषीणाम्: of the seven sages
• सप्तऋषीणाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: सप्त (संख्या-प्रातिपदिक) + ऋषि (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6), बहुवचन; genitive plural; dvigu-compound used as a collective

• च: and
• च: Samuccaya (Connector/समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयार्थक-निपात (conjunction)

• तथा: thus; likewise
• तथा: Kriya-visheshaṇa (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्यय; प्रकार/समुच्चयार्थक (adverb: 'thus/so')

• एव: indeed; just
• एव: Avadhāraṇa (Emphasis/अवधारण)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अवधारणार्थक-निपात (particle of emphasis)

• वनवासिनाम्: of the forest-dwellers
• वनवासिनाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: वन (प्रातिपदिक) + वासिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6), बहुवचन; genitive plural; तत्पुरुष (वन-वासिन् = forest-dweller)

• यतीनाम्: of ascetics
• यतीनाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: यति (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6), बहुवचन; genitive plural

• अक्षयम्: imperishable; undecaying
• अक्षयम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: अक्षय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; agrees with 'स्थानम्'

• स्थानम्: abode; place
• स्थानम्: Karma (Object/कर्म)
• Type: Noun
• Root: स्थान (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; nominative/accusative singular (neuter)

• यदृच्छागामिनाम्: of those who arrive by chance
• यदृच्छागामिनाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: यदृच्छा (प्रातिपदिक) + गामिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6), बहुवचन; genitive plural; तत्पुरुष (यदृच्छया गामिन् = one who comes by chance)

• सदा: always
• सदा: Kriya-visheshaṇa (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: सदा (अव्यय)
• Form: कालवाचक-अव्यय (adverb of time)

Speaker

Lord Vishnu (speaking to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Renunciation and tapas-oriented living lead to enduring, imperishable states; holy mendicancy (yadṛcchā) is spiritually protected.

Vedantic Theme: Vairāgya and saṃnyāsa as purifiers; karma refined into niṣkāma orientation, tending toward śānti and liberation-adjacent stability.

Application: Cultivate simplicity, non-possessiveness, and disciplined wandering/acceptance; prioritize tapas, study, and non-attachment over accumulation.

Verse Rasa

Primary Rasa: shanta

Geographic Context

Type: loka/āśrama-abode

Cross References

Related Themes: Garuda Purana (Pretakalpa/Dharmakanda): praise of saṃnyāsa, tīrtha/āśrama merits, and higher lokas for tapas; Garuda Purana: descriptions of lokas and merit-based destinations (general cosmography sections)

Characters & Entities

• Saptarshi
• Yatis

FAQs

What is the importance of renunciation (yati-dharma) in the Garuda Purana?

This verse states that renunciants (yatīs) attain an akṣaya (imperishable) abode, highlighting ascetic discipline and detachment as a direct cause of a higher, enduring spiritual destination.

How does this verse explain the path of the soul?

It distinguishes posthumous destinations by life-orientation: sages, forest-ascetics, and renunciants are said to reach specific abodes, implying that inner discipline and dharma shape the soul’s onward course beyond death.

Practical application of this wisdom today?

Cultivate simplicity, restraint, and non-attachment; support contemplative living (even as a householder) through ethical conduct, reduced greed, and periodic retreat—qualities aligned with the “akṣaya” ideal described here.