Shloka 20

Prāyaścitta: Catalogue of Sins, Narakas, and Graded Expiations

Kṛcchra–Cāndrāyaṇa–Japa

Devanagari script

मज्जान्तां जुहुयाद्वापि स्वस्वमन्त्रैर्यथाक्रमम् / शुद्धिः स्याद्ब्राह्मणत्राणात्कृत्वैवं शुद्धिरेव च

Transliteration

majjāntāṃ juhuyādvāpi svasvamantrairyathākramam / śuddhiḥ syādbrāhmaṇatrāṇātkṛtvaivaṃ śuddhireva ca

Translation

లేదా నీటిలో మునిగి, తనతన మంత్రాలతో క్రమంగా ఆహుతులు అర్పించాలి. బ్రాహ్మణుని రక్షించడం వల్ల శుద్ధి కలుగుతుంది; ఇలా చేసినచో నిజంగా శుద్ధి సిద్ధిస్తుంది.

Word by Word

• मज्जा-अन्ताम्: up to the marrow
• मज्जा-अन्ताम्: Karma (Object/कर्म)
• Type: Adjective
• Root: मज्जा (प्रातिपदिक) + अन्त (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; तत्पुरुष (मज्जा-अन्ता—मज्जापर्यन्ता)

• जुहुयात्: should offer (into fire)
• जुहुयात्: Kriya (Action/क्रिया)
• Type: Verb
• Root: हु (धातु)
• Form: विधिलिङ् (Optative), प्रथमपुरुष (3rd person), एकवचन; परस्मैपदम्

• वा: or
• वा: Vikalpa (Alternative/विकल्प)
• Type: Indeclinable
• Root: वा (अव्यय)
• Form: अव्यय; विकल्पार्थक

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

• स्व-स्व-मन्त्रैः: with one’s respective mantras
• स्व-स्व-मन्त्रैः: Karana (Instrument/करण)
• Type: Noun
• Root: स्व (प्रातिपदिक) + स्व (प्रातिपदिक) + मन्त्र (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन; कर्मधारय (स्वस्वाः मन्त्राः—each one’s own mantras)

• यथा-क्रमम्: in due order
• यथा-क्रमम्: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: यथा (अव्यय) + क्रम (प्रातिपदिक)
• Form: अव्ययीभावसमास; अव्यय (adverb) अर्थः—क्रमानुसारम्

• शुद्धिः: purification
• शुद्धिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: शुद्धि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• स्यात्: would be/should be
• स्यात्: Kriya (Action/क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: विधिलिङ् (Optative), प्रथमपुरुष, एकवचन; परस्मैपदम्

• ब्राह्मण-त्राणात्: from protecting a Brahmin / due to saving a Brahmin
• ब्राह्मण-त्राणात्: Hetu (Cause/हेतु)
• Type: Noun
• Root: ब्राह्मण (प्रातिपदिक) + त्राण (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी (5th/Ablative), एकवचन; षष्ठी-तत्पुरुष (ब्राह्मणस्य त्राणम्)

• कृत्वा: having done
• कृत्वा: Purvakala-kriya (Prior action/पूर्वक्रिया)
• Type: Verb
• Root: कृ (धातु)
• Form: क्त्वान्त (absolutive/gerund); अव्ययभाव; पूर्वकालिकक्रिया (having done)

• एवम्: thus
• एवम्: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: एवम् (अव्यय)
• Form: अव्यय; प्रकारवाचक (adverb of manner)

• शुद्धिः: purification
• शुद्धिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: शुद्धि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

• एव: indeed
• एव: Sambandha/Emphasis (निपातार्थ)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अव्यय; निपात (emphasis)

• च: and
• च: Samuccaya (Conjunction/समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चयबोधक

Speaker

Lord Vishnu

Philosophical Teaching

Concept: Alternate prāyaścitta: jala-magna homa with one’s mantras in sequence; additionally, saving/protecting a brāhmaṇa functions as a powerful purifier.

Vedantic Theme: External rite and ethical action converge: yajña (karma) must be joined with rakṣaṇa (dharma) to cleanse the mind.

Application: Combine disciplined spiritual practice with concrete protection of the vulnerable; prioritize life-saving, safeguarding, and support of teachers/learned persons and ethical institutions.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: tīrtha-like water body

Cross References

Related Themes: Garuda Purana 1.105.21 (protection of brāhmaṇa/cow; forest recitation)

Characters & Entities

• Brahmana

FAQs

What is the importance of purification (śuddhi) in the Garuda Purana?

This verse links śuddhi to two means—properly ordered mantra-oblation while immersed, and the dharmic act of protecting a brāhmaṇa—showing that both ritual correctness and ethical protection restore purity.

How does this verse explain the path of the soul?

By emphasizing śuddhi (purification), it implies that ritual and dharmic conduct remove impediments that burden the subtle journey after death, aligning one with orderly rites and meritorious action.

Practical application of this wisdom today?

Maintain disciplined, tradition-aligned practice (mantra/sequence) and prioritize protective, compassionate dharma—especially safeguarding vulnerable or spiritually dedicated persons—as a living form of atonement.