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Shloka 61

The Glory of the Mother-and-Father Tīrtha

Within the Vena Episode

यजनं याजनं वापि न जाने तीर्थसाधनम् । न मया साधितं ध्यानं पुण्यकालं सुकर्मजम्

yajanaṃ yājanaṃ vāpi na jāne tīrthasādhanam | na mayā sādhitaṃ dhyānaṃ puṇyakālaṃ sukarmajam

Aku tidak mengetahui cara melaksanakan yajña, tidak juga cara memimpin yajña bagi orang lain, dan tidak mengetahui disiplin ziarah ke tīrtha suci. Aku juga belum mengamalkan dhyāna, serta belum memelihara waktu-waktu mujarab yang lahir daripada amal kebajikan.

yajanamsacrificing; sacrifice (act)
yajanam:
Karma (Object/कर्म)
TypeNoun
Rootyajana (प्रातिपदिक; √yaj धातु-निष्पन्न)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; ‘यजन’ = यागः/यज्ञकर्म
yājanamcausing/performing sacrifice for others; officiating
yājanam:
Karma (Object/कर्म)
TypeNoun
Rootyājana (प्रातिपदिक; √yaj धातु-णिच्-निष्पन्न)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; ‘याजन’ = याजककर्म/यज्ञयाजनम्
or
:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootvā (अव्यय)
Formविकल्पार्थक-अव्यय (disjunctive particle)
apialso; even
api:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootapi (अव्यय)
Formसमुच्चय/अपि-कारक-अव्यय (emphatic/additive particle)
nanot
na:
Sambandha (Negation/निषेध)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेध-अव्यय (negation)
jāneI know
jāne:
Kriya (Action/क्रिया)
TypeVerb
Root√jñā (धातु)
Formलट् (वर्तमान), उत्तमपुरुष, एकवचन; आत्मनेपद; ‘जानामि/जाने’ = I know
tīrtha-sādhanammeans of (attaining) pilgrimage merit
tīrtha-sādhanam:
Karma (Object/कर्म)
TypeNoun
Roottīrtha (प्रातिपदिक) + sādhanam (प्रातिपदिक; √sādh धातु-निष्पन्न)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; षष्ठी-तत्पुरुषः (तीर्थस्य साधनम्)
nanot
na:
Sambandha (Negation/निषेध)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेध-अव्यय (negation)
mayāby me
mayā:
Kartr (Agent/कर्ता)
TypeNoun
Rootasmad (प्रातिपदिक/सर्वनाम)
Formउत्तमपुरुष-सर्वनाम, तृतीया (3), एकवचन; ‘मया’ = by me
sādhitamperformed; accomplished
sādhitam:
Karma (Object/कर्म)
TypeAdjective
Rootsādhita (प्रातिपदिक; √sādh धातु, क्त-प्रत्यय)
Formभूतकर्मणि कृदन्त (क्त), नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; ‘साधित’ = accomplished/performed
dhyānammeditation
dhyānam:
Karma (Object/कर्म)
TypeNoun
Rootdhyāna (प्रातिपदिक; √dhyai धातु-निष्पन्न)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन
puṇya-kālamauspicious time
puṇya-kālam:
Karma (Object/कर्म)
TypeNoun
Rootpuṇya (प्रातिपदिक) + kāla (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; कर्मधारयः (पुण्यः कालः)
su-karma-jamborn of good deeds; meritorious
su-karma-jam:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootsu (उपसर्ग/अव्यय) + karma (प्रातिपदिक) + ja (प्रातिपदिक; √jan धातु-निष्पन्न)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; षष्ठी-तत्पुरुषः (सुकर्मणः जातम्)

Unspecified (a first-person speaker confessing lack of ritual, pilgrimage, and meditation practice within the chapter’s dialogue context)

Concept: Spiritual honesty and humility precede true dharma; lack of ritual skill does not bar one from merit when one turns to accessible righteous conduct.

Application: Admit gaps without shame; begin with doable daily dharma (service, truthfulness, restraint) rather than postponing spirituality until one ‘knows everything’.

Primary Rasa: karuna

Secondary Rasa: shanta

Visual Art Cues: {"scene_description":"A modest householder sits on a simple floor-mat before a small oil lamp, palms joined, eyes lowered in candid self-confession. Behind him, distant silhouettes of grand sacrificial altars and far-off pilgrimage ghats fade like mirages, emphasizing his turn from unreachable grandeur to attainable righteousness.","primary_figures":["a humble householder-devotee","subtle presence of Vishnu as an unseen witness (suggested by a faint lotus aura)"],"setting":"simple domestic interior with a small shrine niche; distant imagined yajña-vedi and river-ghat as symbolic backdrop","lighting_mood":"temple lamp-lit","color_palette":["smoked amber","earth brown","lamp-gold","indigo shadow","pale lotus pink"],"tanjore_prompt":"Tanjore painting style: a humble devotee seated with folded hands before a small Vishnu shrine niche, gold leaf halo subtly forming a lotus behind the unseen deity’s presence; rich maroon and emerald borders, ornate lamp flames, delicate gold embossing on the shrine arch, traditional South Indian iconographic motifs kept minimal to highlight humility.","pahari_prompt":"Pahari miniature style: a quiet domestic room with a devotee in simple white cloth, head bowed; in the background, faint lyrical vignettes of a yajña altar and a river ghat dissolve into mist; cool blues and soft ochres, refined facial features, gentle linework, poetic negative space.","kerala_mural_prompt":"Kerala mural style: bold outlines of a seated devotee near a small lamp and shrine, stylized lotus aura suggesting Vishnu’s witness; warm red and yellow ground with green accents, large expressive eyes, temple-wall aesthetic emphasizing moral gravity.","pichwai_prompt":"Pichwai cloth painting style: central humble devotee before a small lotus pedestal, with surrounding border of lotus buds and tulasi leaves; deep blue field with gold highlights, subtle conch and chakra motifs in corners, devotional simplicity within ornate floral framing."}

Audio Atmosphere: {"recitation_mood":"meditative","suggested_raga":"Bhairavi","pace":"slow-meditative","voice_tone":"reverent-soft","sound_elements":["soft temple bells","low drone (tanpura)","night insects","gentle silence between lines"]}

Sandhi Resolution Notes: vāpi = vā + api; sukarmajam = su-karma-jam; verse has multiple neuter objects coordinated with negation; jāne is 1sg present Ātmanepada form of √jñā.

FAQs

The speaker admits not knowing yajña performance (yajana), not officiating sacrifices for others (yājana), not following pilgrimage disciplines (tīrtha-sādhanam), and not practicing meditation (dhyāna) or observing meritorious auspicious times (puṇya-kāla).

It reads as a humble self-assessment: the speaker confesses a lack of conventional religious disciplines—ritual, pilgrimage, and meditation—often as a prelude to emphasizing another path (such as devotion, surrender, or grace) elsewhere in the surrounding dialogue.

It refers to “auspicious sacred times” considered fruitful for merit, described as “arising from good deeds”—i.e., meritorious occasions or observances connected with righteous conduct and traditional dharmic timing.