Shloka 27

Sṛṣṭi–Pratisṛṣṭi: Viṣṇu as Kāla and the Ninefold Creation Schema

Devanagari script

सा त्यक्ता चाभवज्ज्योत्स्ना प्राक्सन्ध्या याभिधीयते / ज्योत्स्ना रात्र्यहनी सन्ध्या शरीराणि तु तस्य वै

Transliteration

sā tyaktā cābhavajjyotsnā prāksandhyā yābhidhīyate / jyotsnā rātryahanī sandhyā śarīrāṇi tu tasya vai

Translation

เมื่อนางถูกละแล้ว นางก็เป็น ‘ชโยตสนา’ อันเรียกว่า ‘ปราก-สันธยา’ แสงจันทร์นั้นเองคือรอยต่อของราตรีกับทิวา และสภาพแห่งสันธยาทั้งหลายนั้นแลเป็นกาย (รูป) ของนาง

Word by Word

• सा: she/that (body)
• सा: Karta (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• त्यक्ता: abandoned
• त्यक्ता: Karma (Object/कर्म)
• Type: Verb
• Root: त्यज् (धातु)
• Form: कृदन्त (क्त-प्रत्यय, भूतकर्मणि/PPP), स्त्रीलिङ्ग, प्रथमा, एकवचन

• च: and
• च: Sambandha (Conjunction/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चय-निपात

• अभवत्: became
• अभवत्: Kriya (Action/क्रिया)
• Type: Verb
• Root: भू (धातु)
• Form: लङ्-लकार, प्रथम-पुरुष, एकवचन; परस्मैपदम्

• ज्योत्स्ना: moonlight
• ज्योत्स्ना: Karta (Subject/कर्ता)
• Type: Noun
• Root: ज्योत्स्ना (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• प्राक्सन्ध्या: the earlier twilight (dawn-twilight)
• प्राक्सन्ध्या: Karta (Subject/कर्ता)
• Type: Noun
• Root: प्राक् (अव्यय) + सन्ध्या (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; अव्ययीभाव-समास (प्राक् सन्ध्या = earlier twilight)

• या: which
• या: Karta (Subject/कर्ता)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; सम्बन्ध-प्रयोगः

• अभिधीयते: is called
• अभिधीयते: Kriya (Action/क्रिया)
• Type: Verb
• Root: अभि + धा (धातु)
• Form: लट्-लकार (Present), प्रथम-पुरुष, एकवचन; आत्मनेपदम्; कर्मणि-प्रयोग (is called)

• ज्योत्स्ना: moonlight
• ज्योत्स्ना: Karta (Subject/कर्ता)
• Type: Noun
• Root: ज्योत्स्ना (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• रात्र्यहनी: night and day
• रात्र्यहनी: Karta (Subject/कर्ता)
• Type: Noun
• Root: रात्रि (प्रातिपदिक) + अहन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा-विभक्ति, द्विवचन; द्वन्द्व-समास (रात्रिश्च अहनी/अहश्च)

• सन्ध्या: twilight
• सन्ध्या: Karta (Subject/कर्ता)
• Type: Noun
• Root: सन्ध्या (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• शरीराणि: bodies
• शरीराणि: Karta (Subject/कर्ता)
• Type: Noun
• Root: शरीर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा-विभक्ति, बहुवचन

• तु: indeed/but
• तु: Sambandha (Particle/सम्बन्ध)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: अव्यय; निपात

• तस्य: of that (one)
• तस्य: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, पुं/नपुंसकलिङ्ग, षष्ठी-विभक्ति, एकवचन

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

Speaker

Lord Vishnu (narrating to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Subtle embodiments of time: junctions (sandhyā) are not mere clock-events but ontic forms (śarīra) of luminous principles; reality is layered (gross/subtle).

Vedantic Theme: Sūkṣma-rūpa and kāla-tattva: time as a manifestation with subtle ‘bodies’; encourages contemplative seeing beyond gross appearances.

Application: Use pre-dawn and moonlit quiet for japa, meditation, and study; treat liminal times as supports for inner clarity and reduced sensory agitation.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: temporal threshold

Cross References

Related Themes: Garuda Purana 1.4.26 (Sandhyā as day-night junction; human origin)

FAQs

What is the importance of prāk-sandhyā in the Garuda Purana?

This verse identifies prāk-sandhyā as a specific twilight-form associated with moonlight, highlighting sandhyā as a sacred transitional time in the Purāṇic view of cosmic order.

How does this verse explain the path of the soul?

Indirectly: by stressing liminal ‘junctions’ (sandhyā) and subtle ‘forms’ (śarīra), it reflects the Garuda Purana’s broader theme that transitions—like death and after-death states—operate through subtle conditions and intermediate phases.

Practical application of this wisdom today?

Treat dawn/dusk as intentional transition points—use sandhyā time for prayer, japa, or mindful restraint, aligning daily conduct with dharma and rhythm (kāla).