Shloka 45

Explanation of the Sapiṇḍana Rite; Causes of Pretahood; Viṣṇu Worship and Preta-ghaṭa Dāna

Devanagari script

पीतवस्त्रयुगाच्छन्नां चन्दनागुरुचर्चिताम् / स्नापयेद्विविधैस्तोयैरधिवास्य यजेत्ततः

Transliteration

pītavastrayugācchannāṃ candanāgurucarcitām / snāpayedvividhaistoyairadhivāsya yajettataḥ

Translation

Tutuplah arca itu dengan sepasang kain kuning, sapukan cendana dan agaru; kemudian mandikan dengan pelbagai jenis air. Sesudah melakukan adhivāsa (penyucian dan pengudusan), barulah lakukan pemujaan.

Word by Word

• पीतवस्त्रयुगात्: with/from a pair of yellow garments
• पीतवस्त्रयुगात्: Karana/Upadhi (Means/Qualifier)
• Type: Noun
• Root: पीत + वस्त्र + युग (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी (5th/Ablative), एकवचन (Singular); ‘युग’ = pair; ‘from/with a pair of yellow garments’ (साधन/उपाधि-भाव)

• छन्नाम्: covered
• छन्नाम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: छद् (धातु) + क्त (कृदन्त)
• Form: कर्मणि क्त-प्रत्ययान्त (past passive participle), स्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; विशेषणं ‘मूर्तिम्’ (अनुवृत्त) प्रति

• चन्दनागुरुचर्चिताम्: smeared with sandal and agaru
• चन्दनागुरुचर्चिताम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: चन्दन + अगुरु + चर्चित (प्रातिपदिक; चर्च् धातु + क्त)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; ‘चन्दन’ तथा ‘अगुरु’ इत्ययोः द्वन्द्व-पूर्वपद; क्त-प्रत्ययान्त विशेषणं ‘मूर्तिम्’ प्रति

• स्नापयेत्: should bathe (the image)
• स्नापयेत्: Kriya (Action/क्रिया)
• Type: Verb
• Root: स्ना (धातु) (णिच् causative: स्नापय)
• Form: विधिलिङ् (Optative), प्रथमपुरुष (3rd person), एकवचन (Singular), परस्मैपद; णिच्-प्रयोगः (causative)

• विविधैः: with various
• विविधैः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: विविध (प्रातिपदिक)
• Form: नपुंसकलिङ्ग/पुंलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन (Plural); विशेषणं ‘तोयैः’ प्रति

• तोयैः: with waters
• तोयैः: Karana (Instrument/Means)
• Type: Noun
• Root: तोय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन (Plural)

• अधिवास्य: having perfumed/consecrated
• अधिवास्य: Purvakala (Prior action)
• Type: Indeclinable
• Root: अधि-वास् (धातु)
• Form: क्त्वान्त अव्यय (gerund), पूर्वक्रिया (having perfumed/treated; having consecrated by scent)

• यजेत्: should worship
• यजेत्: Kriya (Action/क्रिया)
• Type: Verb
• Root: यज् (धातु)
• Form: विधिलिङ् (Optative), प्रथमपुरुष (3rd person), एकवचन (Singular), परस्मैपद

• ततः: then
• ततः: Kala (Temporal)
• Type: Indeclinable
• Root: ततः (अव्यय)
• Form: काल/क्रमवाचक अव्यय (then/thereafter)

Speaker

Lord Vishnu (in instruction to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Upacāra-pūjā: honoring the deity through clothing, fragrance, abhiṣeka, and consecration—external order cultivating internal purity and steadiness.

Vedantic Theme: Kriyā-yoga-like purification: disciplined action offered to the Lord reduces ego and refines attention (citta-śuddhi).

Application: Follow a consistent pūjā sequence: cleanliness, appropriate dress for the deity, fragrant anointing, abhiṣeka, then worship with mantra and offerings.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: ritual_space

Cross References

Related Themes: Garuda Purana: detailed pūjā-vidhi and abhiṣeka instructions in devotional sections; Garuda Purana: emphasis on adhivāsana/pratiṣṭhā as making worship effective

Characters & Entities

• Vishnu
• Garuda

FAQs

What is the importance of bathing and anointing in Garuda Purana death rituals?

This verse frames bathing with different waters and anointing with sandalwood/agaru as a purificatory and sanctifying step before the subsequent ritual worship, marking orderly progression in antyeṣṭi observances.

How does this verse relate to the soul’s journey after death in the Garuda Purana?

In the Preta Kanda, correct ritual preparation supports the transition rites that address the deceased’s post-death condition; this verse specifies the preparatory purification and consecration that precede worship in that sequence.

Practical application of this wisdom today?

Even when full traditional rites are not possible, the principle is to approach end-of-life and funeral observances with cleanliness, reverence, and properly sequenced sanctification before prayers or offerings.