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Shloka 122

Multi-form Manifestations, Indra–Kāma Incarnations, Pravāha, and the Twofold Buddhi

Sense-Discipline and Exclusive Refuge in Viṣṇu

Devanagari script

स्ववामहस्ते वेणुपात्रं निधाय दीपं धृत्वा सव्यहस्ते च मूढः / गृहेगृहे भैक्षचर्यां च कृत्वा संतिष्ठमाने स्वगृहं चैव देवी

Transliteration

svavāmahaste veṇupātraṃ nidhāya dīpaṃ dhṛtvā savyahaste ca mūḍhaḥ / gṛhegṛhe bhaikṣacaryāṃ ca kṛtvā saṃtiṣṭhamāne svagṛhaṃ caiva devī

Translation

เขาวางบาตรขอทานทำด้วยไม้ไผ่ไว้ในมือซ้าย และถือประทีปไว้ในมือขวา แล้วคนหลงผู้นั้นเที่ยวขอทานตามบ้านเรือน; แต่ทว่าเทวีแห่งชะตา (ไทวี) ก็ยังผูกมัดให้เขาติดอยู่แม้ในเรือนของตนเอง।

Word by Word
स्ववामहस्तेin (his) own left hand
स्ववामहस्ते:
Adhikarana (अधिकरण)
TypeNoun
Rootस्व + वाम + हस्त (प्रातिपदिक)
Formपुंलिङ्ग; सप्तमी, एकवचन; तत्पुरुष/कर्मधारय-सदृश समास: ‘स्वस्य वामः हस्तः’ = ‘in (his) own left hand’
वेणुपात्रम्a bamboo bowl
वेणुपात्रम्:
Karma (कर्म)
TypeNoun
Rootवेणु + पात्र (प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया, एकवचन; तत्पुरुष: ‘वेणोः पात्रम्’ (bamboo vessel)
निधायhaving placed
निधाय:
Purvakala-Kriya (पूर्वकाल-क्रिया)
TypeVerb
Rootनि + धा (धातु) + ल्यप् (क्त्वा-समकक्ष)
Formअव्ययभाव-क्त्वान्त (gerund/ल्यप्); ‘having placed’
दीपम्a lamp
दीपम्:
Karma (कर्म)
TypeNoun
Rootदीप (प्रातिपदिक)
Formपुंलिङ्ग; द्वितीया, एकवचन
धृत्वाhaving held
धृत्वा:
Purvakala-Kriya (पूर्वकाल-क्रिया)
TypeVerb
Rootधृ (धातु) + त्वा (क्त्वा)
Formक्त्वान्त (absolutive/gerund); ‘having held’
सव्यहस्तेin the right hand
सव्यहस्ते:
Adhikarana (अधिकरण)
TypeNoun
Rootसव्य + हस्त (प्रातिपदिक)
Formपुंलिङ्ग; सप्तमी, एकवचन; कर्मधारय: ‘सव्यः हस्तः’ = right hand
चand
च:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
मूढःdeluded
मूढः:
Karta (कर्ता)
TypeAdjective
Rootमूढ (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा, एकवचन; विशेषण
गृहेin a house
गृहे:
Adhikarana (अधिकरण)
TypeNoun
Rootगृह (प्रातिपदिक)
Formनपुंसकलिङ्ग; सप्तमी, एकवचन; (reduplicated with next word)
गृहेin (each) house
गृहे:
Adhikarana (अधिकरण)
TypeNoun
Rootगृह (प्रातिपदिक)
Formनपुंसकलिङ्ग; सप्तमी, एकवचन; गृहे-गृहे = distributive ‘in every house’
भैक्षचर्याम्begging (as a practice)
भैक्षचर्याम्:
Karma (कर्म)
TypeNoun
Rootभैक्ष + चर्या (प्रातिपदिक)
Formस्त्रीलिङ्ग; द्वितीया, एकवचन; तत्पुरुष: ‘भैक्षस्य चर्या’ = begging-practice
चand
च:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
कृत्वाhaving done
कृत्वा:
Purvakala-Kriya (पूर्वकाल-क्रिया)
TypeVerb
Rootकृ (धातु) + त्वा (क्त्वा)
Formक्त्वान्त (absolutive/gerund); ‘having done’
संतिष्ठमानेwhile remaining
संतिष्ठमाने:
Adhikarana (अधिकरण)
TypeVerb
Rootसम् + स्था (धातु) + शानच् (कृदन्त)
Formवर्तमानकृदन्त (present participle/शानच्), सप्तमी, एकवचन; locative absolute ‘while (she/it) remains’
स्वगृहम्one’s own house
स्वगृहम्:
Karma (कर्म)
TypeNoun
Rootस्व + गृह (प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया, एकवचन; कर्मधारय: ‘स्वं गृहं’
चand
च:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
एवindeed/just
एव:
Avadharana (अवधारण)
TypeIndeclinable
Rootएव (अव्यय)
Formअवधारण-अव्यय (particle of emphasis)
देवीthe goddess / lady
देवी:
Karta (कर्ता)
TypeNoun
Rootदेवी (प्रातिपदिक)
Formस्त्रीलिङ्ग; प्रथमा, एकवचन
Speaker

Lord Vishnu (narrating to Garuda)

Philosophical Teaching

Concept: Daivī (fate shaped by karma) binds the deluded; external wandering does not free one from inner bondage.

Vedantic Theme: Avidyā and saṃsāra: movement in space is not liberation; bondage is in identification and karma-vāsanā.

Application: Replace aimless ritualism or performative renunciation with discernment and ethical living; cultivate clarity (viveka) and devotion directed rightly.

Verse Rasa

Primary Rasa: karuna

Secondary Rasa: shanta

Geographic Context

Type: domestic spaces/streets

Cross References

Related Themes: Garuda Purana: critiques of delusion and misdirected practices; emphasis on right devotion and right conduct

Characters & Entities
D
Devi (Daivi—fate/karmic necessity)

FAQs

Here “Devī/Daivī” signifies the force of karmic necessity—past actions ripen into conditions like dependence, humiliation, and attachment, even when one outwardly appears to renounce.

It highlights that mere external signs (like carrying a lamp and bowl) do not free one from karmic bondage; unresolved delusion and attachment shape one’s condition and trajectory in the post-death moral framework taught in the Preta Kanda.

Cultivate inner detachment and ethical conduct rather than relying on outward displays of religiosity; reduce greed and delusion so that life is not driven into dependence and suffering by one’s own karma.

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