Shloka 36

Nīti for Calamity, Wealth, Friendship, Charity, and Restraint of Kāma

Devanagari script

ब्रह्मचर्ये ऽपि वक्तव्यं प्राप्तं मन्मथचेष्टितम् / हृद्यं हि पुरुषं दृष्ट्वा योनिः प्रक्लिद्यते स्त्रियाः

Transliteration

brahmacarye 'pi vaktavyaṃ prāptaṃ manmathaceṣṭitam / hṛdyaṃ hi puruṣaṃ dṛṣṭvā yoniḥ praklidyate striyāḥ

Translation

แม้ในบริบทแห่งพรหมจรรย์ก็ต้องกล่าวว่า อาการของมนมถะย่อมเกิดขึ้น; เพราะเมื่อเห็นบุรุษผู้ชวนชื่นใจ อวัยวะกำเนิดของสตรีก็ชุ่มชื้น (ถูกเร้า) ขึ้น

Word by Word

• ब्रह्मचर्ये: in celibacy
• ब्रह्मचर्ये: Adhikarana (Locus/अधिकरण)
• Type: Noun
• Root: ब्रह्मचर्य (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति (अधिकरण), एकवचन

• अपि: even
• अपि: Sambandha (Particle/सम्बन्ध)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: समुच्चय/अपवादार्थक-अव्यय (even/also)

• वक्तव्यम्: should be said/declared
• वक्तव्यम्: Kriya (Action/क्रिया)
• Type: Verb
• Root: वच् (धातु) + तव्यत् (कृत्)
• Form: कृत्य-प्रत्ययान्त (तव्यत्), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; भावे/कर्तरि प्रयोग: 'to be said/should be stated'

• प्राप्तम्: attained/occurred
• प्राप्तम्: Karta (Predicate complement/कर्ता)
• Type: Adjective
• Root: प्र + आप् (धातु) + क्त (कृत्)
• Form: भूतकृत् (क्त), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; (वक्तव्यम् इति) विशेषण

• मन्मथचेष्टितम्: the act/impulse of Cupid
• मन्मथचेष्टितम्: Karma (Object/कर्म)
• Type: Noun
• Root: मन्मथ + चेष्टित (प्रातिपदिक)
• Form: षष्ठी-तत्पुरुष (मन्मथस्य चेष्टितम्), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; (प्राप्तम् इति) विशेष्य/विशेषणभाव

• हृद्यम्: pleasing/attractive
• हृद्यम्: Karma (Object/कर्म)
• Type: Adjective
• Root: हृद्य (प्रातिपदिक)
• Form: विशेषण, पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन (पुरुषम् विशेषण)

• हि: indeed
• हि: Sambandha (Particle/सम्बन्ध)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: निपात (emphatic particle)

• पुरुषम्: a man
• पुरुषम्: Karma (Object/कर्म)
• Type: Noun
• Root: पुरुष (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन

• दृष्ट्वा: having seen
• दृष्ट्वा: Kriya (Gerundial/क्रिया)
• Type: Verb
• Root: दृश् (धातु) + त्वा (कृत्)
• Form: क्त्वान्त-अव्यय (absolutive/gerund), पूर्वकालिक क्रिया

• योनिः: womb/vulva
• योनिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: योनि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति (कर्ता), एकवचन

• प्रक्लिद्यते: becomes moist/melts
• प्रक्लिद्यते: Kriya (Action/क्रिया)
• Type: Verb
• Root: क्लिद् (धातु)
• Form: लट् (वर्तमान), आत्मनेपद, प्रथम-पुरुष, एकवचन; उपसर्ग: प्र-

• स्त्रियाः: of a woman
• स्त्रियाः: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: स्त्री (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी-विभक्ति (सम्बन्ध), एकवचन

Speaker

Lord Viṣṇu (in discourse to Garuḍa/Vainateya) — traditional dialogue frame; exact speaker may vary by recension

Philosophical Teaching

Concept: Brahmacarya requires vigilance because kāma can arise from perception; attraction is a potent trigger.

Vedantic Theme: Mind-sense contact (sparśa) leading to vṛtti; need for pratyāhāra and saṃyama to preserve sattva.

Application: Guard the senses, avoid provocative situations, cultivate respectful perception, and redirect attention through japa, study, and disciplined routine.

Verse Rasa

Primary Rasa: bibhatsa

Secondary Rasa: bhayanaka

Cross References

Related Themes: Garuda Purana dharma/nīti discussions on brahmacarya and kāma-nirodha (general thematic parallels)

Characters & Entities

• Manmatha (Kāma)

FAQs

What is the importance of brahmacarya (celibacy) in the Garuda Purana?

This verse underscores that desire can arise naturally even for those committed to brahmacarya, implying that continence requires awareness, discipline, and conscious restraint rather than denial of human impulses.

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

Indirectly, it points to kama as a binding impulse; managing desire is part of dharma that supports purity of mind, which in turn is presented across Purāṇic teachings as helpful for spiritual progress and favorable post-death outcomes.

Practical application of this wisdom today?

Treat attraction as a predictable impulse, not a command—practice boundaries, mindful attention, and ethical conduct to align relationships and personal discipline with dharma.