Shloka 56

Prāyaścitta for Food-Contact, Social Contact, Aśauca Periods, and Formal Penance Systems

Devanagari script

त्वग्भेदं पुच्छनाशे वा मासार्धं यावकं पिबेत् / सर्वं हस्त्यश्वशस्त्राद्यैर्निश्चयं कृच्छ्रमेव तु

Transliteration

tvagbhedaṃ pucchanāśe vā māsārdhaṃ yāvakaṃ pibet / sarvaṃ hastyaśvaśastrādyairniścayaṃ kṛcchrameva tu

Translation

தோல் பிளந்தாலோ அல்லது வால் இழந்தாலோ, அரைமாதம் யாவகம் (யவப் பானம்) அருந்த வேண்டும்; யானை, குதிரை, ஆயுதம் முதலியவற்றால் ஏற்பட்டாலும், எல்லாவற்றிற்கும் நிச்சயமாக இதுவே ‘க்ருச்ச்ர’ தவம் விதியாகும்।

Word by Word

• त्वग्भेदम्: skin-cutting/skin-splitting
• त्वग्भेदम्: Karma (कर्म)
• Type: Noun
• Root: त्वक्-भेद (प्रातिपदिक; त्वक् + भेद)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन

• पुच्छनाशे: in (the case of) loss of the tail
• पुच्छनाशे: Adhikarana (अधिकरण)
• Type: Noun
• Root: पुच्छ-नाश (प्रातिपदिक; पुच्छ + नाश)
• Form: पुंलिङ्ग, सप्तमी (7th/Locative), एकवचन; अधिकरण (in the case of tail-loss)

• वा: or
• वा: Sambandha (सम्बन्ध/connector)
• Type: Indeclinable
• Root: वा (अव्यय)
• Form: विकल्पार्थक-निपात (or)

• मासार्धम्: half a month
• मासार्धम्: Karma (कर्म/काल)
• Type: Noun
• Root: मास-अर्ध (प्रातिपदिक; मास + अर्ध)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; कालपरिमाण (duration)

• यावकम्: barley-gruel (yāvaka)
• यावकम्: Karma (कर्म)
• Type: Noun
• Root: यावक (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; पेय/आहार-नाम

• पिबेत्: should drink
• पिबेत्: Kriya (क्रिया)
• Type: Verb
• Root: √पा (धातु)
• Form: विधिलिङ् (Optative), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन

• सर्वम्: all (of this)
• सर्वम्: Karma (कर्म)
• Type: Noun
• Root: सर्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; समस्त-वाक्ये कर्मपद (all cases)

• हस्त्यश्वशस्त्राद्यैः: by elephants, horses, weapons, etc. (i.e., by such causes)
• हस्त्यश्वशस्त्राद्यैः: Karana (करण)
• Type: Noun
• Root: हस्ति-अश्व-शस्त्र-आदि (प्रातिपदिक; हस्ति + अश्व + शस्त्र + आदि)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन; ‘हस्त्यश्वशस्त्रादि’ इति समाहार-द्वन्द्व (collective)

• निश्चयम्: certainly
• निश्चयम्: Kriya-visheshana (क्रियाविशेषण)
• Type: Noun
• Root: निश्चय (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; क्रियाविशेषणभावे (as an adverbial accusative: certainly)

• कृच्छ्रम्: kṛcchra penance
• कृच्छ्रम्: Karma (कर्म)
• Type: Noun
• Root: कृच्छ्र (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; प्रायश्चित्त-नाम

• एव: indeed/only
• एव: Sambandha (सम्बन्ध/connector)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अवधारणार्थक-निपात (emphatic particle)

• तु: but/indeed
• तु: Sambandha (सम्बन्ध/connector)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: विरोध/विशेषार्थक-निपात (but/indeed)

Speaker

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

Philosophical Teaching

Concept: For specific injuries (skin split, tail loss) caused to cattle/animals, a defined dietary austerity (yāvaka) for half a month is prescribed; kṛcchra is the certain expiation across causes.

Vedantic Theme: Tapas as self-regulation to counteract harm; disciplined diet purifies mind and intention (sattva-vṛddhi).

Application: Adopt structured corrective practices after causing harm: restitution + time-bound discipline; in modern terms, combine ethical accountability with consistent behavioral change.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: karuna

Cross References

Related Themes: Garuda Purana: kṛcchra variants and food-based penances recur in prāyaścitta lists

Characters & Entities

• Vishnu
• Garuda

FAQs

What is the importance of prāyaścitta (expiation) in the Garuda Purana?

This verse presents a specific expiatory regimen (kṛcchra) as a dharmic remedy for certain forms of bodily injury, showing how the text links ethical order with regulated purification practices.

How does this verse explain the path of the soul in the Garuda Purana narrative?

While not directly describing the after-death journey, it supports the broader Garuda Purana framework that stresses purification and dharma in life as preparation for post-mortem consequences governed by karmic law.

Practical application of this wisdom today?

It can be taken as guidance toward disciplined atonement and corrective living after harm—pairing repentance with a structured vow (under appropriate guidance) and a commitment to non-violence and responsibility.