Shloka 110

Vṛṣotsarga (Bull-Release Gift): Procedure, Merit, and Narratives on Dharma, Karma, and Liberation

Devanagari script

आपीडयन् मुहुर्वोणां गायमानश्चराम्यहम् / इत्युक्त्वा मे स्वानुभवं ययौ यादृच्छिको मुनिः

Transliteration

āpīḍayan muhurvoṇāṃ gāyamānaścarāmyaham / ityuktvā me svānubhavaṃ yayau yādṛcchiko muniḥ

Translation

“మళ్లీ మళ్లీ వాటిని బలంగా నొక్కుతూ, నేను పాడుతూ సంచరిస్తాను”—అని చెప్పి, తన అనుభవాన్ని నాకు తెలిపి, యాదృచ్ఛికంగా కలిసిన ముని వెళ్లిపోయెను.

Word by Word

• आपीडयन्: pressing/afflicting
• आपीडयन्: Karta (Subject/कर्ता)
• Type: Verb
• Root: आ + पीड् (धातु) → आपीडयत् (कृदन्त)
• Form: वर्तमान-कृदन्त (शतृ), पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Present active participle, nominative singular

• मुहुः: again and again
• मुहुः: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: मुहुः (अव्यय)
• Form: क्रियाविशेषण-अव्यय (adverb)

• वोणाम्: of the voṇās (unclear term)
• वोणाम्: Sambandha (Possessor/सम्बन्ध)
• Type: Noun
• Root: वोणा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी-विभक्ति, बहुवचन — Genitive plural (reading as given; lexeme rare/uncertain)

• गायमानः: singing
• गायमानः: Karta (Subject/कर्ता)
• Type: Verb
• Root: गै (धातु) → गायमान (कृदन्त)
• Form: वर्तमान-कृदन्त (शानच्), पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Present middle participle, nominative singular

• चरामि: I wander/move
• चरामि: Kriya (Action/क्रिया)
• Type: Verb
• Root: चर् (धातु)
• Form: लट्-लकार (वर्तमान), उत्तमपुरुष, एकवचन — Present, 1st person singular

• अहम्: I
• अहम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, प्रथमा-विभक्ति, एकवचन — Nominative singular

• इति: thus
• इति: Sambandha/Quotation (उद्धरण)
• Type: Indeclinable
• Root: इति (अव्यय)
• Form: उद्धरण-निपात (quotative particle)

• उक्त्वा: having said
• उक्त्वा: Purvakala (Prior action/पूर्वकाल)
• Type: Verb
• Root: वच् (धातु) → उक्त्वा (कृदन्त)
• Form: क्त्वान्त-अव्यय (absolutive/gerund) — having said

• मे: to me
• मे: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, चतुर्थी/षष्ठी-विभक्ति, एकवचन — enclitic dative/genitive singular

• स्वानुभवम्: his own experience
• स्वानुभवम्: Karma (Object/कर्म)
• Type: Noun
• Root: स्व + अनुभव (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन — Accusative singular; षष्ठी-तत्पुरुष (स्वस्य अनुभवः)

• ययौ: went away
• ययौ: Kriya (Action/क्रिया)
• Type: Verb
• Root: या (धातु)
• Form: लिट्-लकार (परोक्ष-भूत/perfect), प्रथमपुरुष, एकवचन — Perfect, 3rd person singular

• यादृच्छिकः: casual/accidental
• यादृच्छिकः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: यादृच्छिक (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Nominative singular (qualifying मुनिः)

• मुनिः: sage
• मुनिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: मुनि (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Nominative singular

Speaker

Narrator within the Garuda Purana dialogue (reported speech of a chance-met sage, recounted in the Vishnu–Garuda discourse)

Philosophical Teaching

Concept: The sage’s lived experience is expressed as wandering while singing—suggesting spontaneous devotion and inner compulsion toward kirtana.

Vedantic Theme: Sahaja-bhakti as a natural outflow of realization; the realized one moves freely, unattached, guided by inner impetus.

Application: Adopt kirtana/nama-sankirtana as a portable practice; let devotion accompany movement and daily tasks.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Geographic Context

Type: forest/hermitage (implied)

Cross References

Related Themes: Garuda Purana: value of sadhu-vakya (words of saints) and anubhava as instruction; Garuda Purana: bhakti expressed through singing/recitation

Characters & Entities

• Muni

FAQs

What is the importance of personal experience (svānubhava) in the Garuda Purana?

This verse frames the teaching as eyewitness-style testimony: the sage shares what he directly underwent/observed, making the afterlife account a lived warning rather than abstract theory.

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

It depicts a condition of restless wandering and repeated affliction, conveyed through the sage’s report—supporting the Preta Kanda theme that the post-death state can involve distress until proper rites and dharma are upheld.

Practical application of this wisdom today?

Live ethically (avoid harm and deceit) and ensure proper śrāddha/antyeṣṭi observances for elders—so the departed are not portrayed as wandering in suffering states.