Vamana Purana — Saptasarasvata Tirtha, Shloka 8

Harihara Revelation and the Tirtha-Glorification of Saptasarasvata in Kurukshetra

Devanagari script

येनाग्रतः स्थितमपि पश्यन्तो ऽपि न पश्यथ तस्मात् कायविशुद्ध्यर्थं देवदृष्ट्यर्थमादरात्

Transliteration

yenāgrataḥ sthitamapi paśyanto 'pi na paśyatha tasmāt kāyaviśuddhyarthaṃ devadṛṣṭyarthamādarāt

Translation

“Oleh sebab kekotoran/halangan itu, walaupun memandang, kamu tidak menyedari Tuhan yang berdiri di hadapanmu. Maka, demi penyucian jasad—dan demi memperoleh penglihatan ilahi—laksanakanlah upacara yang ditetapkan dengan penuh kesungguhan.”

Word by Word

• yena: by which
• yena: Karana (करण)
• Type: Noun
• Root: yad (यद् सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया-विभक्ति (Instrumental/3rd), एकवचन; हेतौ (by which)

• agrataḥ: in front
• agrataḥ: Adhikarana (अधिकरण)
• Type: Indeclinable
• Root: agratas (अग्रतस् अव्यय)
• Form: देशवाचक-अव्यय (adverb of place)

• sthitam: standing, placed
• sthitam: Karma (कर्म)
• Type: Verb
• Root: sthā (स्था धातु)
• Form: कृदन्त—क्त (past passive participle), नपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; 'स्थितम्' = standing/placed

• api: even
• api: Sambandha (सम्बन्धः)
• Type: Indeclinable
• Root: api (अव्यय)
• Form: समुच्चय/अपि-कार (even/also)

• paśyantaḥ: seeing
• paśyantaḥ: Karta (कर्ता)
• Type: Verb
• Root: dṛś (दृश् धातु)
• Form: कृदन्त—शतृ (present active participle), पुंलिङ्ग, प्रथमा-विभक्ति, बहुवचन; 'seeing'

• api: though
• api: Sambandha (सम्बन्धः)
• Type: Indeclinable
• Root: api (अव्यय)
• Form: अपि-कार (even/though)

• na: not
• na: Sambandha (सम्बन्धः)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेधार्थक-अव्यय

• paśyatha: you see
• paśyatha: Kriya (क्रिया)
• Type: Verb
• Root: dṛś (दृश् धातु)
• Form: लट् (Present), मध्यमपुरुष (2nd person), बहुवचन, परस्मैपद

• tasmāt: therefore
• tasmāt: Hetu (हेतु)
• Type: Indeclinable
• Root: tad (तद् सर्वनाम-प्रातिपदिक)
• Form: तस्मात्-इत्यव्ययप्रयोगः (ablatival adverb: therefore/from that)

• kāya-viśuddhi-artham: for bodily purification
• kāya-viśuddhi-artham: Prayojana (प्रयोजन)
• Type: Noun
• Root: kāya (काय प्रातिपदिक) + viśuddhi (विशुद्धि प्रातिपदिक) + artha (अर्थ प्रातिपदिक)
• Form: तत्पुरुष-समास (कायस्य विशुद्ध्यर्थम्), नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; प्रयोजनार्थे (for the purpose)

• deva-dṛṣṭi-artham: for (restoring) the sight of the god
• deva-dṛṣṭi-artham: Prayojana (प्रयोजन)
• Type: Noun
• Root: deva (देव प्रातिपदिक) + dṛṣṭi (दृष्टि प्रातिपदिक) + artha (अर्थ प्रातिपदिक)
• Form: तत्पुरुष-समास (देवस्य दृष्ट्यर्थम्), नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; प्रयोजनार्थे

• ādarāt: out of reverence
• ādarāt: Hetu (हेतु)
• Type: Noun
• Root: ādara (आदर प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी-विभक्ति (Ablative/5th), एकवचन; हेतौ (out of respect/eagerness)

Speakers

• Unspecified teacher/narrator instructing pilgrims/seekers (context: Saromahatmya ritual instruction)

Primary Deities

• Ishvara

Key Themes

• Purification as prerequisite for divine vision
• Tirtha-ritual discipline
• Inner perception vs. mere looking
• Soteriology through bodily/ritual purity

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

What is the distinction implied between ‘looking’ (paśyantaḥ) and ‘seeing’ (na paśyatha) in this verse?

The verse contrasts sensory seeing with true perception (darśana). One may look at a sacred presence, yet fail to ‘see’ due to ritual/ethical impurity or mental obstruction; hence the emphasis on kāya-viśuddhi and disciplined practice.

Why does the text connect bodily purification (kāya-viśuddhi) with divine vision (deva-dṛṣṭi)?

In tīrtha literature, the body is treated as the instrument of vow, bath, and offering. Purification is both literal (cleanliness, regulated bathing) and symbolic (removal of pāpa/impurity), making the practitioner fit for darśana.

Does ‘Īśvara’ here mean Shiva or Vishnu?

The verse uses a general epithet. In many Purāṇic contexts, Īśvara can denote Shiva specifically or the Supreme Lord broadly; the immediate chapter’s framing (Saromahatmya instructions) determines the sectarian nuance, but the teaching functions universally: purification enables darśana.