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Vamana Purana — Karmic Causes of Narakas, Shloka 1

Karmic Causes of Narakas and the Irremediability of Ingratitude (Kṛtaghna-doṣa)

इति श्रीवामनपुराणे एकादशो ऽध्यायः सुकेशिरुवाच कर्मणा नरकानेतान् केन गच्छन्ति वै कथम् एतद् वदन्तु विप्रेन्द्राः परं कौतूहलं मम

iti śrīvāmanapurāṇe ekādaśo 'dhyāyaḥ sukeśiruvāca karmaṇā narakānetān kena gacchanti vai katham etad vadantu viprendrāḥ paraṃ kautūhalaṃ mama

“Assim (termina) o décimo primeiro capítulo do Śrī Vāmana Purāṇa. Disse Sukeśī: ‘Por qual ação as pessoas vão a esses infernos, e de que modo? Dizei-me isto, ó melhores entre os brâmanes; grande é, de fato, a minha curiosidade.’”

इतिthus
इति:
Sambandha (सम्बन्ध/marker)
TypeIndeclinable
Rootइति (अव्यय)
Formअव्यय (quotative/ending particle)
श्रीवामनपुराणेin the Śrī Vāmana Purāṇa
श्रीवामनपुराणे:
Adhikarana (अधिकरण/Location)
TypeNoun
Rootश्री + वामन + पुराण (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी-विभक्ति (Locative/7th), एकवचन; तत्पुरुष (in the Śrī-Vāmana-Purāṇa)
एकादशःeleventh
एकादशः:
Visheshana (विशेषण/Qualifier)
TypeAdjective
Rootएकादश (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; क्रमवाचक (ordinal)
अध्यायःchapter
अध्यायः:
Karta (कर्ता/Subject)
TypeNoun
Rootअध्याय (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
सुकेशिःSukeśi
सुकेशिः:
Karta (कर्ता/Subject)
TypeNoun
Rootसुकेशि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; वक्ता-नाम (speaker)
उवाचsaid
उवाच:
Kriya (क्रिया/Main verb)
TypeVerb
Rootवच् (धातु)
Formलिट्-लकार (Perfect), प्रथम-पुरुष (3rd person), एकवचन; परस्मैपद
कर्मणाby (what) action/deed
कर्मणा:
Karana (करण/Instrument)
TypeNoun
Rootकर्मन् (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया-विभक्ति (Instrumental/3rd), एकवचन
नरकान्to the hells
नरकान्:
Karma (कर्म/Object)
TypeNoun
Rootनरक (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), बहुवचन
एतान्these
एतान्:
Visheshana (विशेषण/Qualifier)
TypeAdjective
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति, बहुवचन; सर्वनाम-विशेषण (‘these’)
केनby what (means)
केन:
Karana (करण/Instrument)
TypeNoun
Rootकिम् (सर्वनाम-प्रातिपदिक)
Formपुं/नपुंसक, तृतीया-विभक्ति (Instrumental), एकवचन; प्रश्नवाचक सर्वनाम
गच्छन्तिgo
गच्छन्ति:
Kriya (क्रिया/Main verb)
TypeVerb
Rootगम् (धातु)
Formलट्-लकार (Present), प्रथम-पुरुष (3rd), बहुवचन; परस्मैपद
वैindeed
वै:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootवै (अव्यय)
Formनिपात (emphatic particle)
कथम्how
कथम्:
Sambandha (सम्बन्ध/adverbial)
TypeIndeclinable
Rootकथम् (अव्यय)
Formप्रश्न-अव्यय (interrogative adverb)
एतत्this
एतत्:
Karma (कर्म/Object)
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; सर्वनाम (‘this’)
वदन्तुlet them tell
वदन्तु:
Kriya (क्रिया/Imperative)
TypeVerb
Rootवद् (धातु)
Formलोट्-लकार (Imperative), प्रथम-पुरुष (3rd), बहुवचन; परस्मैपद
विप्रेन्द्राःO best of Brahmins / Brahmin-lords
विप्रेन्द्राः:
Karta (कर्ता/Subject)
TypeNoun
Rootविप्र + इन्द्र (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, बहुवचन; तत्पुरुष (‘chief of Brahmins’)
परम्great
परम्:
Visheshana (विशेषण/Qualifier)
TypeAdjective
Rootपर (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; विशेषण (intensifier with noun)
कौतूहलम्curiosity
कौतूहलम्:
Karta (कर्ता/Subject)
TypeNoun
Rootकौतूहल (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन
ममmy
मम:
Sambandha (सम्बन्ध/possessor)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति (Genitive/6th), एकवचन; सर्वनाम
Sukeśī speaking to the sages (viprendrāḥ)
Karma and moral causationDidactic inquiry-response structureNaraka taxonomy linked to specific sins

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

FAQs

The verse models the Purāṇic pedagogy: inquiry (jijñāsā) into ethical causality. Curiosity is directed toward dharma—seeking precise links between conduct and consequence, which supports moral responsibility rather than fatalism.

As a chapter transition and question, it is part of the narrative-dialogue scaffolding that carries dharma teachings. It is not itself sarga/pratisarga/vaṃśa/manvantara/vaṃśānucarita, but a didactic hinge introducing karma-specific exposition.

Sukeśī’s ‘kautūhala’ signifies the turn from mere hearing of frightening descriptions to discriminative understanding (viveka): not just that suffering exists, but why it arises—placing ethics, intention, and action at the center.