Shloka 48

Jvara-Nidāna-Lakṣaṇa: Causes, Doṣic Types, Āma/Nirāma Stages, and Prognosis of Fever

Devanagari script

प्रायो ऽनुयाति मर्यादां मोक्षाय च वधाय च / इत्यग्निवेशस्य मतं हारीतस्य पुनः स्मृतिः

Transliteration

prāyo 'nuyāti maryādāṃ mokṣāya ca vadhāya ca / ityagniveśasya mataṃ hārītasya punaḥ smṛtiḥ

Translation

ସାଧାରଣତଃ ମନୁଷ୍ୟ ନିର୍ଦ୍ଧାରିତ ମର୍ଯ୍ୟାଦା (ଆଚାର-ନିୟମ) ଅନୁସରଣ କରେ—ତାହା ମୋକ୍ଷକୁ ମଧ୍ୟ ନେଇଯାଇପାରେ, ପତନକୁ ମଧ୍ୟ। ଏହା ଅଗ୍ନିବେଶଙ୍କ ମତ; ହାରୀତ-ସ୍ମୃତିରେ ମଧ୍ୟ ଏହି କଥା ପୁନଃ ପ୍ରତିପାଦିତ।

Word by Word

• प्रायः: generally
• प्रायः: Avyaya (Adverb/क्रियाविशेषण)
• Type: Indeclinable
• Root: प्रायस् (प्रातिपदिक)
• Form: अव्यय; क्रियाविशेषण (generally/mostly)

• अनुयाति: follows/attains
• अनुयाति: Kriya (Action/क्रिया)
• Type: Verb
• Root: अनु-या (धातु)
• Form: लट् (Present/लट्), प्रथमपुरुष (3rd), एकवचन; परस्मैपद; ‘अनुगच्छति’

• मर्यादाम्: limit/boundary
• मर्यादाम्: Karma (Object/कर्म)
• Type: Noun
• Root: मर्यादा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन

• मोक्षाय: for liberation
• मोक्षाय: Sampradana (Purpose/recipient/सम्प्रदान)
• Type: Noun
• Root: मोक्ष (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/चतुर्थी), एकवचन; प्रयोजन (dative of purpose)

• च: and
• च: Avyaya (Conjunction/समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चयार्थक-निपात (and)

• वधाय: for death/destruction
• वधाय: Sampradana (Purpose/recipient/सम्प्रदान)
• Type: Noun
• Root: वध (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/चतुर्थी), एकवचन; प्रयोजन (dative of purpose)

• च: and
• च: Avyaya (Conjunction/समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चयार्थक-निपात

• इति: thus
• इति: Avyaya (Quotative/इति)
• Type: Indeclinable
• Root: इति (अव्यय)
• Form: अव्यय; उद्धरण-समाप्ति/वाक्यपरिसमाप्ति (quotative)

• अग्निवेशस्य: of Agniveśa
• अग्निवेशस्य: Shashthi-sambandha (Genitive relation/षष्ठी-सम्बन्ध)
• Type: Noun
• Root: अग्निवेश (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन; स्वामि/सम्बन्ध

• मतम्: the opinion
• मतम्: Karta/Predicate (Subject or predicative/कर्ता-प्रत्यय)
• Type: Noun
• Root: मत (प्रातिपदिक; कृदन्त-निष्पन्न)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; ‘मत’ = opinion/doctrine

• हारीतस्य: of Hārīta
• हारीतस्य: Shashthi-sambandha (Genitive relation/षष्ठी-सम्बन्ध)
• Type: Noun
• Root: हारीत (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन

• पुनः: again/further
• पुनः: Avyaya (Adverb/क्रियाविशेषण)
• Type: Indeclinable
• Root: पुनः (अव्यय)
• Form: अव्यय; क्रियाविशेषण (again/further)

• स्मृतिः: (is) the tradition/statement
• स्मृतिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: स्मृति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन

Speaker

Lord Vishnu (in discourse to Garuda)

Philosophical Teaching

Concept: Following prescribed maryādā (rule/limit of conduct) is decisive: it can conduce to mokṣa or to ruin; the claim is supported by Agniveśa and Hārīta-smṛti.

Vedantic Theme: Sādhana depends on niyama and śāstra-pramāṇa; right conduct purifies antaḥkaraṇa, enabling liberation, while transgression strengthens bondage.

Application: Adopt consistent disciplines (diet, cleanliness, restraint, truthful living); treat śāstra-informed boundaries as protective guardrails rather than optional advice.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: bhayanaka

Cross References

Related Themes: Garuda Purana 1.147.49 (maryādā applied to tri-doṣa and tithi); Garuda Purana 1.147.50 (consequences of aśuddhi/mithyāhāra)

Characters & Entities

• Agniveśa
• Hārīta

FAQs

What is the importance of maryādā (prescribed conduct) in the Garuda Purana?

This verse states that adherence to maryādā—right limits and dharmic norms—shapes one’s ultimate outcome, becoming a cause for either moksha or downfall.

How does this verse explain the path of the soul?

It links destiny to conduct: the soul’s trajectory is determined by whether one aligns with dharmic boundaries, a principle supported by Smṛti authorities like Agniveśa and Hārīta.

Practical application of this wisdom today?

Live within ethical limits—truthfulness, self-restraint, and duty—because consistent conduct is portrayed as the deciding factor between upliftment and ruin.