Shloka 47

Jñāna-hetu-nirūpaṇa

On the Causes/Means of Knowledge

Devanagari script

दैत्यानां मोहनार्थाय अंशे दुः खीव दृश्यते / तस्या दुः खादिकं किञ्चिन्नास्तिनास्त्येव सर्वथा

Transliteration

daityānāṃ mohanārthāya aṃśe duḥ khīva dṛśyate / tasyā duḥ khādikaṃ kiñcinnāstināstyeva sarvathā

Translation

Để mê hoặc các Daitya, Ngài chỉ hiện ra một phần như thể đang chịu khổ. Nhưng kỳ thực, nơi Ngài không hề có khổ đau hay bất cứ điều gì tương tự—tuyệt nhiên không, trong mọi cách.

Word by Word

• daityānām: of the demons (Daityas)
• daityānām: Sambandha (सम्बन्ध/Genitive)
• Type: Noun
• Root: daitya (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Genitive (6th/षष्ठी), Plural (बहुवचन)

• mohana-arthāya: for (their) delusion
• mohana-arthāya: Sampradāna/Prayojana (सम्प्रदान/प्रयोजन)
• Type: Noun
• Root: mohana (प्रातिपदिक) + artha (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Dative (4th/चतुर्थी), Singular (एकवचन); Tatpuruṣa (उपपद/षष्ठी-तत्पुरुष: ‘for the purpose of delusion’)

• aṃśe: in a part; partially
• aṃśe: Adhikaraṇa (अधिकरण)
• Type: Noun
• Root: aṃśa (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Locative (7th/सप्तमी), Singular (एकवचन)

• duḥkhī: sorrowful
• duḥkhī: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: duḥkhin (प्रातिपदिक)
• Form: Feminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन) (agreeing with implied sā)

• iva: as if
• iva: Upamāna-marker (उपमान-सूचक)
• Type: Indeclinable
• Root: iva (अव्यय)
• Form: Particle of comparison (उपमा-अव्यय)

• dṛśyate: is seen; appears
• dṛśyate: Kriyā (क्रिया)
• Type: Verb
• Root: dṛś (दृश् धातु)
• Form: Present tense (लट्), 3rd person (प्रथमपुरुष), Singular (एकवचन); Passive voice (कर्मणि प्रयोग/आत्मनेपद-रूप)

• tasyāḥ: of her
• tasyāḥ: Sambandha (सम्बन्ध/Genitive)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Feminine (स्त्रीलिङ्ग), Genitive (6th/षष्ठी), Singular (एकवचन)

• duḥkha-ādikam: sorrow and the like
• duḥkha-ādikam: Karta (कर्ता) (with asti)
• Type: Noun
• Root: duḥkha (प्रातिपदिक) + ādi (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Nominative/Accusative (1st/2nd), Singular (एकवचन); Dvandva/itaretara sense ‘sorrow and the like’ (समाहार-द्वन्द्व)

• kiñcit: anything (at all)
• kiñcit: Karta (कर्ता) (with asti)
• Type: Noun
• Root: kim (सर्वनाम-प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Nominative/Accusative (1st/2nd), Singular (एकवचन); indefinite ‘anything’

• na: not
• na: Pratiṣedha (प्रतिषेध)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: Negation particle (निषेध-अव्यय)

• asti: exists
• asti: Kriyā (क्रिया)
• Type: Verb
• Root: as (अस् धातु)
• Form: Present tense (लट्), 3rd person (प्रथमपुरुष), Singular (एकवचन), Parasmaipada (परस्मैपद)

• na: not
• na: Pratiṣedha (प्रतिषेध)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: Negation particle (निषेध-अव्यय)

• asti: exists
• asti: Kriyā (क्रिया)
• Type: Verb
• Root: as (अस् धातु)
• Form: Present tense (लट्), 3rd person (प्रथमपुरुष), Singular (एकवचन), Parasmaipada (परस्मैपद)

• eva: indeed; only
• eva: Avadhāraṇa (अवधारण)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: Emphatic particle (अवधारण-अव्यय)

• sarvathā: in every way; at all
• sarvathā: Prakāra-adhikaraṇa (प्रकाराधिकरण)
• Type: Indeclinable
• Root: sarvathā (अव्यय)
• Form: Adverb (क्रियाविशेषण)

Speaker

Lord Vishnu (narrating to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Apparent affliction is a partial, strategic appearance to delude hostile beings; in truth the divine principle is untouched by sorrow.

Vedantic Theme: Māyā/līlā: appearance without intrinsic modification (vikāra-rahitatva); distinction between empirical display and absolute nature.

Application: Do not judge ultimate reality by surface appearances; apply viveka when confronted with seeming contradictions in sacred narratives or in life events.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Cross References

Related Themes: Garuda Purana 3.12.46 (Bhāratī always knowledge and sorrowless)

Characters & Entities

• Daityas

FAQs

What is the importance of divine māyā (illusion) in the Garuda Purana?

This verse shows that the Divine can assume an appearance (such as sorrow) for a specific cosmic purpose—here, to bewilder the Daityas—while remaining untouched by suffering in reality.

How does this verse explain the difference between appearance and truth?

It states that She is only seen 'as if' sorrowful in a partial manifestation, but intrinsically no sorrow exists in Her at all—highlighting the Purāṇic theme that the Divine is beyond worldly afflictions.

Practical application of this wisdom today?

Do not judge ultimate reality by surface appearances; cultivate discernment (viveka) and steadiness, remembering that temporary displays of emotion or hardship may not reflect the deeper truth.