Shloka 14

Raktapitta Nidāna and Cikitsā: Causes, Signs, Srotas-Spread, and Śodhana Priority

Devanagari script

असह्यं प्रतिलोमत्वादसाध्यादौषधस्य च / न हि संशोधनं किञ्चिदस्य च प्रतिलोमिनः

Transliteration

asahyaṃ pratilomatvādasādhyādauṣadhasya ca / na hi saṃśodhanaṃ kiñcidasya ca pratilominaḥ

Translation

เพราะดำเนินไปในทางย้อน (ประติโลม) จึงทนได้ยาก; และสิ่งที่รักษาไม่หายย่อมไร้โอสถ. สำหรับผู้ที่ฝืนระเบียบอันถูกต้อง ย่อมไม่มีการชำระล้างหรือวิธีแก้ไขใด ๆ เลย

Word by Word

• asahyam: intolerable
• asahyam: Karma/Predicative (Object/Complement)
• Type: Adjective
• Root: asahya (प्रातिपदिक)
• Form: नपुंसकलिङ्गः, प्रथमा/द्वितीया (1st/2nd case), एकवचनम्; विशेषणम् — ‘intolerable’

• pratilomatvāt: because of reverse course/contrariness
• pratilomatvāt: Hetu/Apādāna (Cause/Source)
• Type: Noun
• Root: pratilomatva (प्रातिपदिक)
• Form: नपुंसकलिङ्गः, पञ्चमी (5th case/ablative), एकवचनम् — ‘due to contrariness/reverse course’

• asādhyāt: because it is incurable
• asādhyāt: Hetu/Apādāna (Cause/Source)
• Type: Adjective
• Root: asādhya (प्रातिपदिक)
• Form: नपुंसकलिङ्गः, पञ्चमी (5th case/ablative), एकवचनम्; विशेषणम् — ‘from/owing to being incurable’

• auṣadhasya: of the medicine/therapy
• auṣadhasya: Sambandha (Genitive relation)
• Type: Noun
• Root: auṣadha (प्रातिपदिक)
• Form: नपुंसकलिङ्गः, षष्ठी (6th case/genitive), एकवचनम् — ‘of medicine/therapy’

• ca: and
• ca: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चयार्थक-अव्ययम् (conjunction) — ‘and’

• na: not
• na: Pratiṣedha (Negation)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेधार्थक-अव्ययम् (negation) — ‘not’

• hi: indeed
• hi: Sambandha (Discourse particle)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: निपात (particle) — ‘indeed/for’

• saṃśodhanam: purification therapy
• saṃśodhanam: Karta (Subject/कर्ता)
• Type: Noun
• Root: saṃśodhana (प्रातिपदिक)
• Form: नपुंसकलिङ्गः, प्रथमा/द्वितीया (1st/2nd case), एकवचनम् — ‘purificatory therapy’

• kiñcit: anything
• kiñcit: Karma (Object/कर्म)
• Type: Noun
• Root: kiñcit (सर्वनाम-प्रातिपदिक/अव्ययवत्)
• Form: नपुंसकलिङ्गः, प्रथमा/द्वितीया (1st/2nd case), एकवचनम्; अनिश्चित-सर्वनाम — ‘anything/something’

• asya: of this (case/person)
• asya: Sambandha (Genitive relation)
• Type: Noun
• Root: idam (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्गः/नपुंसकलिङ्गः, षष्ठी (6th case/genitive), एकवचनम् — ‘of this/of him’

• ca: and
• ca: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चयार्थक-अव्ययम् (conjunction) — ‘and’

• pratilominaḥ: of the reverse-going (condition/person)
• pratilominaḥ: Sambandha (Genitive relation)
• Type: Adjective
• Root: pratilomin (प्रातिपदिक)
• Form: पुंलिङ्गः, षष्ठी (6th case/genitive), एकवचनम्; विशेषणम् — ‘of one having reverse course’

Speaker

Lord Vishnu (addressing Garuda/Vinata-putra)

Philosophical Teaching

Concept: Pratiloma (acting against proper order/natural course) leads to unbearable outcomes; when one persists in contrariness, corrective purification (saṃśodhana) is ineffective.

Vedantic Theme: Alignment with dharma/ṛta: disorder in conduct mirrors disorder in outcomes; purification requires receptivity and right orientation.

Application: Do not persist in knowingly harmful, ‘against-the-grain’ habits; correction works only when one stops the contrarian cause and follows proper regimen/ethics.

Verse Rasa

Primary Rasa: raudra

Secondary Rasa: bhayanaka

Cross References

Related Themes: Garuda Purana 1.148 (pratiloma/anuloma framing applied to therapy and conduct)

FAQs

What is the importance of pratiloma (contrary action) in the Garuda Purana?

This verse treats pratiloma conduct as a grave reversal of proper order, leading to unbearable consequences and implying that ordinary purification methods may not apply.

How does this verse explain accountability after death?

By stating that some contrary, incurable wrongdoing has no effective ‘cleansing,’ it reinforces the Garuda Purana’s theme that karmic results must be faced rather than easily erased.

Practical application of this wisdom today?

Avoid knowingly violating ethical and dharmic boundaries; don’t rely on “quick fixes” after harm—choose restraint, restitution, and right conduct before actions become entrenched.