Shloka 60

Mahālakṣmī’s Forms, Brahmā’s Fourfold Origin, Vāyu’s Names and Soteriology, and Bhāratī’s Manifestations

Devanagari script

देवानां निरयो नास्ति दैत्यानां विनतासुत / सुखस्वरूपं तन्नास्ति विषयोत्थमपि द्विज

Transliteration

devānāṃ nirayo nāsti daityānāṃ vinatāsuta / sukhasvarūpaṃ tannāsti viṣayotthamapi dvija

Translation

دیوتاؤں کے لیے دوزخ نہیں؛ اور دَیتیہوں کے لیے بھی نہیں، اے وِنَتا کے فرزند۔ وہاں فطری و خالص سُکھ موجود نہیں؛ اے دِوِج، صرف موضوعاتِ حِس سے پیدا ہونے والا بھوگ-سُکھ ہے۔

Word by Word

• देवानाम्: of the gods
• देवानाम्: सम्बन्ध (षष्ठी/Genitive relation)
• Type: Noun
• Root: देव (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/षष्ठी), बहुवचन; Genitive plural

• निरयः: hell
• निरयः: कर्ता (Subject/कर्ता)
• Type: Noun
• Root: निरय (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; Nominative singular

• न: not
• न: निषेध (Negation marker)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय (negative particle)

• अस्ति: is/exists
• अस्ति: क्रिया (Verb/आख्यात)
• Type: Verb
• Root: अस् (धातु)
• Form: लट् (Present/लट्), प्रथमपुरुष (3rd), एकवचन; Parasmaipada

• दैत्यानाम्: of the daityas (demons)
• दैत्यानाम्: सम्बन्ध (षष्ठी/Genitive relation)
• Type: Noun
• Root: दैत्य (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th), बहुवचन; Genitive plural

• विनतासुत: O son of Vinatā (Garuda)
• विनतासुत: सम्बोधन (Address/Vocative)
• Type: Noun
• Root: विनता + सुत (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/सम्बोधन), एकवचन; Vocative singular; षष्ठी-तत्पुरुष (genitive determinative)

• सुखस्वरूपम्: (their) essential nature as happiness
• सुखस्वरूपम्: कर्ता (Subject/कर्ता)
• Type: Noun
• Root: सुख + स्वरूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; Nom/Acc singular; षष्ठी-तत्पुरुष (sukhasya svarūpam)

• तत्: that
• तत्: कर्ता (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; Pronoun (that)

• न: not
• न: निषेध (Negation marker)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय (negative particle)

• अस्ति: is/exists
• अस्ति: क्रिया (Verb/आख्यात)
• Type: Verb
• Root: अस् (धातु)
• Form: लट् (Present), प्रथमपुरुष, एकवचन; Parasmaipada

• विषयोत्थम्: arising from sense-objects
• विषयोत्थम्: विशेषण (Adjectival qualifier)
• Type: Adjective
• Root: विषय + उत्थ (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; Nom/Acc singular; पञ्चमी-तत्पुरुष (viṣayāt uttham = arising from objects)

• अपि: even/also
• अपि: सम्बन्ध (Particle/connector)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: समुच्चय/अप्यर्थक-अव्यय (particle: also/even)

• द्विज: O twice-born (brahmin)
• द्विज: सम्बोधन (Address/Vocative)
• Type: Noun
• Root: द्विज (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th), एकवचन; Vocative singular

Speaker

Lord Vishnu (in dialogue, addressing Garuda as Vinatā-suta; verse also includes an address to a dvija as a traditional vocative)

Philosophical Teaching

Concept: True happiness (sukha-svarupa) is distinct from vishaya-janya pleasure; higher beings are not bound to naraka, yet sense-pleasure is not real bliss.

Vedantic Theme: Ananda as svarupa of Brahman/Atman vs sukha as vritti/indriya-born; viveka between nitya-ananda and anitya-vishaya-sukha.

Application: Practice sense-restraint and inquiry into what is lasting; shift from consumption-based pleasure to inner steadiness via devotion, meditation, and ethical living.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: karuna

Cross References

Related Themes: Garuda Purana teachings distinguishing vishaya-sukha from higher spiritual good (general parallel)

Characters & Entities

• Devas
• Daityas
• Garuda (Vinatā-suta)
• Dvija

FAQs

What does this verse imply about heaven and hell in the Garuda Purana?

It states that Devas are not subject to “niraya” (hell), and it emphasizes that even higher realms do not contain intrinsic, self-existent bliss—only sense-based enjoyment that is not ultimate.

How does this verse explain the nature of happiness after death?

It distinguishes true happiness (sukha-svarūpa, intrinsic bliss) from viṣayaja sukha (pleasure caused by sense-objects), implying that post-death enjoyments in realms are conditioned and therefore not the final goal.

Practical application of this wisdom today?

Cultivate detachment from sense-driven pleasures and prioritize dharma, self-discipline, and spiritual practice aimed at lasting peace rather than temporary enjoyment.