Shloka 6

Vāstu-pūjā, Vāstu-maṇḍala Deities, Site Computations, and Doorway/Tree Prescriptions

Devanagari script

दौवारिको ऽथ सुग्रीवः पुष्पदन्तो गणाधिपः / असुरः शेषपापौ (दौ) च रोगो/डहिमुख (ख्य) एव च

Transliteration

dauvāriko 'tha sugrīvaḥ puṣpadanto gaṇādhipaḥ / asuraḥ śeṣapāpau (dau) ca rogo/ḍahimukha (khya) eva ca

Translation

తదుపరి దౌవారికుడు, సుగ్రీవుడు, పుష్పదంతుడు, గణాధిపుడు; అలాగే అసురుడు, శేషపాపుడు, రోగుడు మరియు డహిముఖుడు అనే (రక్షక/కార్యాధికారి) కూడా పేర్కొనబడ్డారు।

Word by Word

• दौवारिकः: Dauvārika (doorkeeper)
• दौवारिकः: Karta (Subject/कर्ता)
• Type: Noun
• Root: दौवारिक (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• अथ: then
• अथ: Sambandha (Discourse marker)
• Type: Indeclinable
• Root: अथ (अव्यय)
• Form: अनन्तरार्थक अव्यय (then/next)

• सुग्रीवः: Sugrīva
• सुग्रीवः: Karta (Subject/कर्ता)
• Type: Noun
• Root: सुग्रीव (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• पुष्पदन्तः: Puṣpadanta (one having flower-like teeth)
• पुष्पदन्तः: Karta (Subject/कर्ता)
• Type: Noun
• Root: पुष्प (प्रातिपदिक) + दन्त (प्रातिपदिक)
• Form: बहुव्रीहि (पुष्पदन्ताः यस्य), पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• गण-अधिपः: lord of the gaṇas
• गण-अधिपः: Karta (Subject/कर्ता)
• Type: Noun
• Root: गण (प्रातिपदिक) + अधिप (प्रातिपदिक)
• Form: तत्पुरुष (गणानाम् अधिपः), पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• असुरः: Asura
• असुरः: Karta (Subject/कर्ता)
• Type: Noun
• Root: असुर (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• शेष-पापौ: Śeṣa and Pāpa (both)
• शेष-पापौ: Karta (Subject/कर्ता)
• Type: Noun
• Root: शेष (प्रातिपदिक) + पाप (प्रातिपदिक)
• Form: द्वन्द्वसमास, पुंलिङ्ग, प्रथमा (1st/Nominative), द्विवचन; पाठभेदे ‘(दौ)’ इति द्विवचन-निर्देशः

• च: and
• च: Sambandha (Connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक अव्यय (conjunction)

• रोगः: Roga
• रोगः: Karta (Subject/कर्ता)
• Type: Noun
• Root: रोग (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• डहिमुखः: Ḍahimukha (one with a ‘ḍahi’-face; name)
• डहिमुखः: Karta (Subject/कर्ता)
• Type: Noun
• Root: डहि (प्रातिपदिक) + मुख (प्रातिपदिक)
• Form: बहुव्रीहि (डहिमुखं यस्य), पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; पाठभेदः: ‘ḍahimukha/…(khya)’

• एव: indeed
• एव: Sambandha (Particle)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अवधारणार्थक अव्यय (emphasis)

• च: and
• च: Sambandha (Connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक अव्यय (conjunction)

Speaker

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

Pretakalpa Layer

Afterlife Stage: Yamaloka Journey

Philosophical Teaching

Concept: Sin (pāpa) entails consequences administered through ordered agencies; disease (roga) and fearsome guardians symbolize karmic retribution and restraint.

Vedantic Theme: Karma-phala-niyati: moral causality operates impersonally through appointed forces; fear serves as a provisional aid to dharma.

Application: Use the reminder of consequences to restrain harmful actions; interpret ‘roga’ also as a psychosomatic/ethical warning—wrongdoing destabilizes life and community.

Verse Rasa

Primary Rasa: bhayanaka

Secondary Rasa: raudra

Geographic Context

Type: gateway/guard-posts within a sacred or judicial-cosmic order (outer precinct or karmic administration imagery)

Cross References

Related Themes: Garuda Purana Pretakalpa sections describing Yama’s court, messengers, and punishments (general internal thematic link); Garuda Purana 1.46.3–1.46.5 (continuation of guardian lists)

Characters & Entities

• Dauvārika
• Sugrīva
• Puṣpadanta
• Gaṇādhipa
• Asura
• Śeṣapāpa
• Roga
• Ḍahimukha

FAQs

What is the importance of naming Yama’s attendants in the Garuda Purana?

This verse preserves a catalog of specific functionaries who symbolize the organized enforcement of karmic consequences in Yama’s realm, reinforcing that punishments are not random but administered according to deeds.

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

By listing gatekeepers and attendants, the verse implies a structured passage through Yama’s jurisdiction where the departed is processed and judged, with different agents connected to different forms of suffering or accountability.

Practical application of this wisdom today?

Treat “roga” (affliction) and “śeṣa-pāpa” (residual sin) as reminders to reduce harm, perform prescribed expiations and charity, and live ethically so that one’s post-death journey is less burdened by karmic debt.