Shloka 8

Dīkṣā Procedure: Homa Measures, Elemental Reconstitution, and Naming by Omen

Devanagari script

चतुर्द्वारं भवेत्तच्च ब्रह्मतीर्थादनुक्रमात् / हस्तं पद्मं समाख्यातं पत्राण्यङ्गुलयः स्मृताः

Transliteration

caturdvāraṃ bhavettacca brahmatīrthādanukramāt / hastaṃ padmaṃ samākhyātaṃ patrāṇyaṅgulayaḥ smṛtāḥ

Translation

ఆ (విధానం) బ్రహ్మతీర్థం నుండి క్రమంగా నాలుగు ద్వారములు కలదని చెప్పబడింది. హస్తము పద్మమని, అంగుళులు దాని పత్రాలనియు స్మరించబడినవి.

Word by Word

• चतुः-द्वारम्: four-gated (having four doors)
• चतुः-द्वारम्: Karma/Predicative (कर्म/विधेय)
• Type: Adjective
• Root: चतुर् (प्रातिपदिक) + द्वार (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; द्विगुसमासः (संख्यापूर्वकः) — neuter, nominative/accusative singular

• भवेत्: should be / becomes
• भवेत्: Kriya (क्रिया)
• Type: Verb
• Root: भू (धातु)
• Form: विधिलिङ् (Optative), प्रथमपुरुष, एकवचन; परस्मैपदम् — should be/becomes

• तत्: that
• तत्: Karta/Anuvartya (कर्ता/अनुवर्त्य)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन — that (it)

• च: and
• च: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक-निपातः — conjunction ‘and’

• ब्रह्मतीर्थात्: from the Brahma-tīrtha
• ब्रह्मतीर्थात्: Apadana (अपादान)
• Type: Noun
• Root: ब्रह्मतीर्थ (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी (5), एकवचन; षष्ठी-तत्पुरुषः (ब्रह्मणः तीर्थम्) — ablative singular

• अनुक्रमात्: in sequence / in order
• अनुक्रमात्: Hetu/Adhikarana (हेतु/अधिकरण-भाव)
• Type: Noun
• Root: अनुक्रम (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी (5), एकवचन — ablative singular; ‘in due order/sequence’ (ablative of manner)

• हस्तम्: hand
• हस्तम्: Karma/Predicative (कर्म/विधेय)
• Type: Noun
• Root: हस्त (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन — hand

• पद्मम्: lotus
• पद्मम्: Upamana/Predicative (उपमान/विधेय)
• Type: Noun
• Root: पद्म (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन — lotus

• समाख्यातम्: is called / is termed
• समाख्यातम्: Kriya (क्रिया-विधेय)
• Type: Verb
• Root: सम्-आ-ख्या (धातु) → समाख्यात (कृदन्त-भूतकर्मणि)
• Form: कृदन्तः—क्त (past passive participle), नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन — ‘is called/declared’

• पत्राणि: petals
• पत्राणि: Karta/Predicative (कर्ता/विधेय)
• Type: Noun
• Root: पत्र (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), बहुवचन — petals/leaves

• अङ्गुलयः: fingers
• अङ्गुलयः: Karta/Predicative (कर्ता/विधेय)
• Type: Noun
• Root: अङ्गुलि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), बहुवचन — fingers

• स्मृताः: are considered / are said to be
• स्मृताः: Kriya (क्रिया-विधेय)
• Type: Verb
• Root: स्मृ (धातु) → स्मृत (कृदन्त-भूतकर्मणि)
• Form: कृदन्तः—क्त (past passive participle), पुंलिङ्ग, प्रथमा (1), बहुवचन — ‘are remembered/considered’

Speaker

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

Philosophical Teaching

Concept: Body-as-lotus visualization to make worship intimate and immediate.

Vedantic Theme: Īśvara-sannidhāna (cultivating the sense of the Lord’s presence) through upāsanā and symbolic mapping.

Application: During pūjā/ācārya-kriyā, visualize the palm as lotus and fingers as petals to steady attention and sanctify the act.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Geographic Context

Type: microcosmic tirtha on the body (hand)

Cross References

Related Themes: Garuda Purana 1.9.9-12 (continuation of hand-lotus worship and initiation cues)

Characters & Entities

• Brahma-tirtha

FAQs

What is the importance of Brahma-tīrtha in the Garuda Purana?

This verse treats Brahma-tīrtha as the starting point for a sequential, four-part ritual layout, marking it as a key sacred locus on the hand used to structure rite-related actions.

How does this verse explain the path of the soul?

Indirectly: by emphasizing correct ritual order and sacred mapping (the hand as a lotus with petals), it supports the broader Garuda Purana theme that proper dharmic procedure aids auspicious outcomes for the departed and the living.

Practical application of this wisdom today?

Perform rites with attentiveness to traditional sequencing and bodily sacred markers—treating actions as structured and intentional rather than casual—so ritual becomes disciplined, mindful dharma.