Shloka 14

Tila–Darbha–Maṇḍala in Aūrdhvadaihika: Protection, Eligibility, and the Merit of Salt-Dāna

Devanagari script

मिश्रितं लोहताम्रं तु तथैव जन्म जायते / तस्मैवं वायुभूतस्य न श्राद्धं नोदक क्रिया

Transliteration

miśritaṃ lohatāmraṃ tu tathaiva janma jāyate / tasmaivaṃ vāyubhūtasya na śrāddhaṃ nodaka kriyā

Translation

ଯେପରି ଲୋହା ଓ ତାମ୍ର ମିଶିଲେ ଭିନ୍ନ ରୂପ ହୁଏ, ସେପରି ଏମିତି ଭିନ୍ନ ଜନ୍ମ ଉତ୍ପନ୍ନ ହୁଏ। ତେଣୁ ଯେ ବାୟୁଭୂତ ହୋଇଛି, ତାହା ପାଇଁ ନ ଶ୍ରାଦ୍ଧ, ନ ଉଦକକ୍ରିୟା କରାଯାଏ।

Word by Word

• miśritam: mixed
• miśritam: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: miśr (धातु)
• Form: भूतकृदन्त (क्त/PPP), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; विशेषण

• loha-tāmram: iron and copper (as a mixture)
• loha-tāmram: Karta (कर्ता/Subject)
• Type: Noun
• Root: loha (प्रातिपदिक) + tāmra (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; इतरेतर-द्वन्द्वः (iron and copper)

• tu: but/indeed
• tu: Sambandha (सम्बन्ध/Particle)
• Type: Indeclinable
• Root: tu (अव्यय)
• Form: निपात (particle)

• tathā: thus
• tathā: Sambandha (सम्बन्ध/Adverbial)
• Type: Indeclinable
• Root: tathā (अव्यय)
• Form: क्रियाविशेषण-अव्यय (adverb: thus/so)

• eva: indeed
• eva: Sambandha (सम्बन्ध/Emphasis)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: अवधारण-निपात (emphasis)

• janma: birth
• janma: Karta (कर्ता/Subject)
• Type: Noun
• Root: janman (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा, एकवचन

• jāyate: is born/arises
• jāyate: Kriya (क्रिया/Predicate)
• Type: Verb
• Root: jan (धातु)
• Form: लट् (Present), प्रथमपुरुष, एकवचन; आत्मनेपद

• tasmai: for him/for that (one)
• tasmai: Sampradana (सम्प्रदान/Recipient)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/Dative), एकवचन; ‘for him/for that’

• evam: thus
• evam: Sambandha (सम्बन्ध/Adverbial)
• Type: Indeclinable
• Root: evam (अव्यय)
• Form: प्रकार-अव्यय (adverb: thus)

• vāyu-bhūtasya: of one who has become (like) wind
• vāyu-bhūtasya: Sambandha (सम्बन्ध/Possessor)
• Type: Noun
• Root: vāyu (प्रातिपदिक) + bhūta (प्रातिपदिक/कृदन्त)
• Form: पुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन; तत्पुरुषः (vāyu-‘wind’ + bhūta-‘become’)

• na: not
• na: Sambandha (सम्बन्ध/Negation)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेध-निपात

• śrāddham: śrāddha rite
• śrāddham: Karta (कर्ता/Subject)
• Type: Noun
• Root: śrāddha (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा, एकवचन

• na: nor/not
• na: Sambandha (सम्बन्ध/Negation)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेध-निपात

• udaka: water (libation)
• udaka: Karta (कर्ता/Subject)
• Type: Noun
• Root: udaka (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा, एकवचन; समासे पूर्वपद-भावः (in compound-like juxtaposition)

• kriyā: rite/act
• kriyā: Karta (कर्ता/Subject)
• Type: Noun
• Root: kriyā (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

Speaker

Lord Vishnu (in dialogue with Garuda/Vinata-putra)

Pretakalpa Layer

Afterlife Stage: Pretayoni

Philosophical Teaching

Concept: A vāyu-bhūta (wind-element being) is not a proper recipient for standard śrāddha and water-offering rites; ritual must match ontological status.

Vedantic Theme: Adhikāra-bheda (eligibility distinctions) in karma-kāṇḍa; rites depend on the recipient’s gati and subtle condition.

Application: Do not apply one-size-fits-all funerary rites; follow textual/lineage guidance for special death-cases and liminal states.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: bhayanaka

Geographic Context

Type: liminal post-mortem condition (vāyu-bhūta state)

Cross References

Related Themes: Garuda Purana Pretakalpa classifications of pretas and exceptions to śrāddha; Garuda Purana rules on who is eligible for udaka-kriyā and piṇḍa offerings

Characters & Entities

• Garuda
• Vayu
• Preta

FAQs

What is the importance of the vayu-bhuta state in Garuda Purana death rituals?

This verse treats vāyu-bhūta as an exceptional post-death condition, stating that standard ancestor rites like śrāddha and water offerings are not prescribed for such a being.

How does this verse explain the path of the soul after death?

By comparing it to a new substance formed from mixed metals, it indicates that certain conditions produce an altered state of embodiment, implying the soul’s post-death status can change the applicable rites.

Practical application of this wisdom today?

It advises that funeral and śrāddha procedures should follow śāstric eligibility and context; when in doubt, consult a qualified priest/scholar rather than applying rites mechanically.