Shloka 110

Vṛṣotsarga (Bull-Release Gift): Procedure, Merit, and Narratives on Dharma, Karma, and Liberation

Devanagari script

आपीडयन् मुहुर्वोणां गायमानश्चराम्यहम् / इत्युक्त्वा मे स्वानुभवं ययौ यादृच्छिको मुनिः

Transliteration

āpīḍayan muhurvoṇāṃ gāyamānaścarāmyaham / ityuktvā me svānubhavaṃ yayau yādṛcchiko muniḥ

Translation

“بار بار اُنہیں زور سے دباتا ہوا، میں گاتا گاتا پھرتا ہوں”—یہ کہہ کر اپنا تجربہ مجھے سنا کر وہ اتفاقاً ملا ہوا مُنی چلا گیا۔

Word by Word

• आपीडयन्: pressing/afflicting
• आपीडयन्: Karta (Subject/कर्ता)
• Type: Verb
• Root: आ + पीड् (धातु) → आपीडयत् (कृदन्त)
• Form: वर्तमान-कृदन्त (शतृ), पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Present active participle, nominative singular

• मुहुः: again and again
• मुहुः: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: मुहुः (अव्यय)
• Form: क्रियाविशेषण-अव्यय (adverb)

• वोणाम्: of the voṇās (unclear term)
• वोणाम्: Sambandha (Possessor/सम्बन्ध)
• Type: Noun
• Root: वोणा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी-विभक्ति, बहुवचन — Genitive plural (reading as given; lexeme rare/uncertain)

• गायमानः: singing
• गायमानः: Karta (Subject/कर्ता)
• Type: Verb
• Root: गै (धातु) → गायमान (कृदन्त)
• Form: वर्तमान-कृदन्त (शानच्), पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Present middle participle, nominative singular

• चरामि: I wander/move
• चरामि: Kriya (Action/क्रिया)
• Type: Verb
• Root: चर् (धातु)
• Form: लट्-लकार (वर्तमान), उत्तमपुरुष, एकवचन — Present, 1st person singular

• अहम्: I
• अहम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, प्रथमा-विभक्ति, एकवचन — Nominative singular

• इति: thus
• इति: Sambandha/Quotation (उद्धरण)
• Type: Indeclinable
• Root: इति (अव्यय)
• Form: उद्धरण-निपात (quotative particle)

• उक्त्वा: having said
• उक्त्वा: Purvakala (Prior action/पूर्वकाल)
• Type: Verb
• Root: वच् (धातु) → उक्त्वा (कृदन्त)
• Form: क्त्वान्त-अव्यय (absolutive/gerund) — having said

• मे: to me
• मे: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, चतुर्थी/षष्ठी-विभक्ति, एकवचन — enclitic dative/genitive singular

• स्वानुभवम्: his own experience
• स्वानुभवम्: Karma (Object/कर्म)
• Type: Noun
• Root: स्व + अनुभव (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन — Accusative singular; षष्ठी-तत्पुरुष (स्वस्य अनुभवः)

• ययौ: went away
• ययौ: Kriya (Action/क्रिया)
• Type: Verb
• Root: या (धातु)
• Form: लिट्-लकार (परोक्ष-भूत/perfect), प्रथमपुरुष, एकवचन — Perfect, 3rd person singular

• यादृच्छिकः: casual/accidental
• यादृच्छिकः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: यादृच्छिक (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Nominative singular (qualifying मुनिः)

• मुनिः: sage
• मुनिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: मुनि (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन — Nominative singular

Speaker

Narrator within the Garuda Purana dialogue (reported speech of a chance-met sage, recounted in the Vishnu–Garuda discourse)

Philosophical Teaching

Concept: The sage’s lived experience is expressed as wandering while singing—suggesting spontaneous devotion and inner compulsion toward kirtana.

Vedantic Theme: Sahaja-bhakti as a natural outflow of realization; the realized one moves freely, unattached, guided by inner impetus.

Application: Adopt kirtana/nama-sankirtana as a portable practice; let devotion accompany movement and daily tasks.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Geographic Context

Type: forest/hermitage (implied)

Cross References

Related Themes: Garuda Purana: value of sadhu-vakya (words of saints) and anubhava as instruction; Garuda Purana: bhakti expressed through singing/recitation

Characters & Entities

• Muni

FAQs

What is the importance of personal experience (svānubhava) in the Garuda Purana?

This verse frames the teaching as eyewitness-style testimony: the sage shares what he directly underwent/observed, making the afterlife account a lived warning rather than abstract theory.

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

It depicts a condition of restless wandering and repeated affliction, conveyed through the sage’s report—supporting the Preta Kanda theme that the post-death state can involve distress until proper rites and dharma are upheld.

Practical application of this wisdom today?

Live ethically (avoid harm and deceit) and ensure proper śrāddha/antyeṣṭi observances for elders—so the departed are not portrayed as wandering in suffering states.