Shloka 24

Āvāhāryaka-Śrāddha: Qualifications of Recipients, Paṅkti-Pāvana, and Exclusions

Devanagari script

काम श्राद्धे ऽर्चयेन्मित्रं नाभिरूपमपि त्वरिम् / द्विषता हि हविर्भुक्तं भवति प्रेत्य निष्फलम्

Transliteration

kāma śrāddhe 'rcayenmitraṃ nābhirūpamapi tvarim / dviṣatā hi havirbhuktaṃ bhavati pretya niṣphalam

Translation

ရှြာဒ္ဓ တွင် ကိုယ်ပိုင်လိုချင်စိတ်ကြောင့် မိတ်ဆွေကိုပင် မချီးမြှောက်သင့်၊ ရုပ်ရည်လှ၍ စိတ်အားထက်သန်သူကိုပင် မရွေးချယ်သင့်။ အကြောင်းမူကား မုန်းတီးစိတ်ရှိသူက ဟဝိ (ပူဇော်အစာ) ကို စားသော် သေပြီးနောက် အကျိုးမရှိသွားသည်။

Word by Word

• काम: O dear/Beloved (address)
• काम: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: काम (प्रातिपदिक)
• Form: पुंलिङ्ग; सम्बोधन/प्रथमा-एकवचन (Vocative/Nominative used as address)

• श्राद्धे: in śrāddha
• श्राद्धे: Adhikarana (अधिकरण)
• Type: Noun
• Root: श्राद्ध (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; सप्तमी-विभक्ति, एकवचन

• अर्चयेत्: should honor/worship
• अर्चयेत्: Kriya (क्रिया)
• Type: Verb
• Root: अर्च् (धातु) [णिच् causative: अर्चय-]
• Form: विधिलिङ् (Optative), प्रथम-पुरुष, एकवचन; परस्मैपद; णिच्

• मित्रम्: a friend
• मित्रम्: Karma (कर्म/Object)
• Type: Noun
• Root: मित्र (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; द्वितीया-विभक्ति, एकवचन

• न: not
• न: Pratishedha (प्रतिषेध)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: अव्यय; निषेध

• अभिरूपम्: handsome/agreeable
• अभिरूपम्: Visheshana (विशेषण)
• Type: Adjective
• Root: अभिरूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; द्वितीया-विभक्ति, एकवचन; विशेषणम् (मित्रम्)

• अपि: even
• अपि: Sambandha/Emphasis (निपात)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: अव्यय; निपात (even/also)

• त्वरिम्: hasty/impetuous
• त्वरिम्: Visheshana (विशेषण)
• Type: Adjective
• Root: त्वरि (प्रातिपदिक)
• Form: पुंलिङ्ग; द्वितीया-विभक्ति, एकवचन; विशेषणम् (मित्रम्); ‘त्वरि’ = शीघ्रकारी/चपल (hasty)

• द्विषता: by a hater
• द्विषता: Karana/Agent (करण/कर्तृ-हेतु)
• Type: Noun
• Root: द्विष् (धातु) + शतृ (कृत्)
• Form: वर्तमानकृदन्त (present active participle, शतृ); पुंलिङ्ग; तृतीया-विभक्ति (Instrumental/करण), एकवचन

• हि: for/indeed
• हि: Hetu (हेतु)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: अव्यय; निपात

• हविः: offering (havis)
• हविः: Karma (कर्म/Object)
• Type: Noun
• Root: हविस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; प्रथमा/द्वितीया-एकवचन (contextually object of ‘भुक्तम्’ as eaten offering)

• भुक्तम्: eaten
• भुक्तम्: Visheshana (विशेषण/Predicate adjective)
• Type: Verb
• Root: भुज् (धातु) + क्त (कृत्)
• Form: भूतकर्मणि कृदन्त (past passive participle, क्त); नपुंसकलिङ्ग, प्रथमा, एकवचन; (हविः) इत्यस्य विशेषणम्

• भवति: becomes/is
• भवति: Kriya (क्रिया)
• Type: Verb
• Root: भू (धातु)
• Form: लट्-लकार (Present/वर्तमान), प्रथम-पुरुष, एकवचन; परस्मैपद

• प्रेत्य: after death
• प्रेत्य: Kriya-visheshana (क्रियाविशेषण)
• Type: Indeclinable
• Root: प्र + इ (धातु) + ल्यप् (कृत्)
• Form: क्त्वान्त/ल्यपन्त अव्ययकृदन्त (gerund/absolutive); ‘having departed/after death’

• निष्फलम्: fruitless
• निष्फलम्: Visheshana (विशेषण)
• Type: Adjective
• Root: निः + फल (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; प्रथमा-विभक्ति, एकवचन; विशेषणम् (हविः भुक्तम् ... भवति); नञ्/निः-तत्पुरुष (फलरहितम्)

Speaker

Traditional narration within the Kurma Purana’s dharma-teaching context (instructional voice attributed to the Purana’s authoritative discourse, often framed through Sūta/Vyāsa transmission).

Verse Rasa

Primary Rasa: karuna

Secondary Rasa: bhayanaka

More Details (3 sections)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

This verse does not directly define Ātman; it teaches karma-phala logic in dharma: intention (kāma) and the moral quality of the recipient shape the efficacy of ritual merit, which ultimately conditions the soul’s post-mortem experience (pretya).

What Yoga or Meditative practices are highlighted here?

No formal yoga technique is taught here; the discipline is ethical-yogic: restraint of personal desire (kāma-niyama) and careful discernment (viveka) in religious action—principles that support purity of mind essential for higher sādhana described elsewhere in the Kurma Purana.

How does this verse depict the relationship between Shiva and Vishnu?

It does not explicitly address Shiva–Vishnu unity; it operates within shared Purāṇic dharma where ritual acts must be sāttvika and non-hostile—an ethical foundation compatible with the Kurma Purana’s broader Shaiva–Vaishnava synthesis.