Shloka 27

Akālamṛtyu: Preta-state Categories and the Nārāyaṇa-bali / Ekoddiṣṭa Remedy

Devanagari script

उपयामगृहीतो ऽसि द्वितीयेर्ऽघं निवेदयेत् / येनापावकचक्षुषा तृतीये च कसल्पितम्

Transliteration

upayāmagṛhīto 'si dvitīyer'ghaṃ nivedayet / yenāpāvakacakṣuṣā tṛtīye ca kasalpitam

Translation

ด้วยมนต์ศักดิ์สิทธิ์ว่า “อุปยามคฤหีโตऽสิ” ท่านถูกน้อมรับไว้ วันที่สองพึงถวายอรฺฆยะ (เครื่องบูชาน้ำ) ด้วยเหตุนี้ ด้วยสายตาชำระล้างดุจ “ดวงตาแห่งไฟ” พิธีที่กำหนดสำหรับวันที่สามก็จัดให้ถูกต้องครบถ้วนด้วย

Word by Word

• उपयामगृहीतः: taken/received with the upayāma (formula)
• उपयामगृहीतः: Karta (कर्ता)
• Type: Adjective
• Root: उपयाम (प्रातिपदिक) + गृहीत (प्रातिपदिक; √ग्रह् धातु + क्त)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; क्त-प्रत्ययान्त; ‘उपयामेन गृहीतः’ (taken with the upayāma-formula)

• असि: you are
• असि: Kriyā (क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: लट् (Present), मध्यमपुरुष (2nd person), एकवचन; परस्मैपद

• द्वितीये: in the second (offering/step)
• द्वितीये: Adhikaraṇa (अधिकरण)
• Type: Noun
• Root: द्वितीय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग/पुंलिङ्ग (क्रमवाचक), सप्तमी (7th), एकवचन; Locative singular

• अर्घम्: arghya (offering)
• अर्घम्: Karma (कर्म)
• Type: Noun
• Root: अर्घ (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd), एकवचन; Accusative singular

• निवेदयेत्: should present/offer
• निवेदयेत्: Vidhi (विधि)
• Type: Verb
• Root: नि + विद् (धातु) + णिच् → निवेदय (धातु)
• Form: विधिलिङ् (Optative), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद; causative (णिच्)

• येन: by which
• येन: Karaṇa (करण)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसक, तृतीया (3rd), एकवचन; Instrumental singular (relative pronoun)

• अपावकचक्षुषा: with the eye of Apāvaka
• अपावकचक्षुषा: Karaṇa (करण)
• Type: Noun
• Root: अपावक (प्रातिपदिक) + चक्षुस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया (3rd), एकवचन; Instrumental singular; षष्ठी-तत्पुरुष—‘अपावकस्य चक्षुषा’

• तृतीये: in the third (offering/step)
• तृतीये: Adhikaraṇa (अधिकरण)
• Type: Noun
• Root: तृतीय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग/पुंलिङ्ग (क्रमवाचक), सप्तमी (7th), एकवचन; Locative singular

• च: and
• च: Samuccaya (समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; conjunction

• कसल्पितम्: (text uncertain) arranged/prepared
• कसल्पितम्: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: क (प्रातिपदिक/अव्यय) + सल्पित (प्रातिपदिक; √सृप्/√सल्प्? अनिश्चित)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; पाठभेद/दुष्पाठ-सन्देहः—सम्भाव्यं ‘प्रकल्पितम्’/‘कल्पितम्’ इति

Speaker

Lord Vishnu (in dialogue with Garuda/Vinata-putra)

Shraddha Ritual

Ritual Type: Ekoddishta

Beneficiary: Pitr

Timing: Second day (dvitīya) arghya within the day-wise post-death śrāddha sequence; also prepares the third day’s rite.

Philosophical Teaching

Concept: Nitya/naimittika ritual order (krama) and mantra-siddhi: correct acceptance formula and arghya ensure efficacy across subsequent stages.

Vedantic Theme: Karma-kāṇḍa as a purifier (citta-śuddhi) supporting higher aims; śraddhā in śabda-pramāṇa.

Application: Follow the prescribed day-count and mantras; treat arghya as both offering and purification; maintain continuity so later rites are not ‘broken’ by omission.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: ritual-space (grihya/śrāddha-vedi)

Cross References

Related Themes: Garuda Purana Pretakalpa/Śrāddha-krama sections around 2.40 (day-wise offerings, piṇḍa/arghya sequencing)

Characters & Entities

• Vishnu
• Garuda
• Yama

FAQs

What is the importance of arghya on the second day in Garuda Purana?

This verse indicates that the second-day arghya is a formally accepted offering (with the ‘Upayāma-gṛhītaḥ asi’ formula) that supports the orderly continuation of the day-wise preta rites.

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

By emphasizing sequential offerings (second day, then third day), it reflects the Garuda Purana’s idea that the preta’s post-death journey is aided by correctly timed rites that purify and stabilize the subtle condition of the departed.

Practical application of this wisdom today?

Follow the prescribed sequence and sincerity in memorial/funeral observances—timely offerings and disciplined ritual conduct are presented as supportive acts of dharma for the departed and the family.