Shloka 51
Ahaṅkāra-Tripartition and the Rise of Indriyas, Devatās, and Cosmic Administrators
यमभार्या श्यामला तु ह्यनिरुद्धप्रिया विराट् / ब्रह्माण्डमानिनी सैव ह्युषानाम्ना सुशब्दिता
yamabhāryā śyāmalā tu hyaniruddhapriyā virāṭ / brahmāṇḍamāninī saiva hyuṣānāmnā suśabditā
یَم کی زوجہ شِیامَلا ہے؛ وہ اَنِرُدھ کو بھی محبوب ہے اور ‘وِراٹ’ کے نام سے بھی کہی جاتی ہے۔ جو برہمانڈ کو اپنا مان سمجھتی ہے، وہی ‘اُشا’ کے خوش آہنگ نام سے مشہور ہے۔
Lord Vishnu (narrating to Garuda)
Concept: Names and relations point to cosmic principles; Virāṭ/Brahmāṇḍa imagery invites contemplation of the universe as an ordered whole.
Vedantic Theme: Virāṭ as a contemplative support (ālambana) for understanding Brahman’s manifestation; nāma-rūpa as pedagogical pointers.
Application: Use cosmic-form contemplation to reduce egoic narrowness; reflect on interdependence and the transience of roles/identities.
Primary Rasa: adbhuta
Secondary Rasa: shanta
Type: cosmic-region
Related Themes: Garuda Purana: cosmology passages describing brahmāṇḍa structure and devatā orders; Garuda Purana: later ethical/afterlife sections where Yama appears as dharma-rāja (contextual link, not this verse’s focus)
FAQs
It situates Yama’s realm within a broader sacred genealogy, linking the afterlife administration to cosmic and devotional theology through recognized divine epithets.
By calling her “Brahmāṇḍa-māninī” and “Virāṭ,” the verse frames figures associated with Yama not merely as local deities of punishment, but as connected to the universe-form and cosmic order.
Remembering that death-ritual contexts in the Garuda Purana are embedded in cosmic dharma encourages reverence, ethical living, and sincerity in rites such as śrāddha and offerings for ancestors.