Shloka 39

Śrīnivāsa at Svāmipuṣkariṇī: Darśana, Stotra, the Secret Veṅkaṭeśa Mantra, and the Meaning of “Vyaṅkaṭeśa”

Devanagari script

व्य (वे) मिन्द्रियादिकं प्रोक्तं व्यङ्गभूतं हरौ यतः / कटश्च समुदायार्थो व्यं (वें) कटश्चेन्द्रियौघकः

Transliteration

vya (ve) mindriyādikaṃ proktaṃ vyaṅgabhūtaṃ harau yataḥ / kaṭaśca samudāyārtho vyaṃ (veṃ) kaṭaścendriyaughakaḥ

Translation

Âm “vya/ve” được tuyên nói là chỉ các căn (giác quan) và những năng lực liên hệ, vì chúng hiển lộ như khí cụ trong Hari. “Kaṭa” mang nghĩa tụ hội, tập hợp; và “vyaṃ/veṃ–kaṭa” chỉ một khối đông dày của các căn.

Word by Word

• vya: the syllable ‘vya/ve’
• vya: Pratipādya (प्रतिपाद्य)
• Type: Indeclinable
• Root: vya (अव्यय/वर्ण)
• Form: Mantra-syllable/phoneme; treated as indeclinable sound-unit (वर्ण)

• indriya-ādikam: the senses and the like
• indriya-ādikam: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: indriya (प्रातिपदिक) + ādika (प्रातिपदिक)
• Form: Neuter, Nominative (1st), Singular; Tatpuruṣa: इन्द्रिय + आदिक ‘sense-organs etc.’

• proktam: is declared
• proktam: Kriyā (क्रिया-फल/विधेय)
• Type: Verb
• Root: pra-vac (धातु)
• Form: Past passive participle (क्त), Neuter, Nominative (1st), Singular; ‘is said/declared’; from प्र + √वच्

• vyaṅga-bhūtam: as an adjunct/limb
• vyaṅga-bhūtam: Pradhāna-viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: vyaṅga (प्रातिपदिक) + bhūta (प्रातिपदिक)
• Form: Neuter, Nominative (1st), Singular; Tatpuruṣa: व्यङ्गं भूतम् ‘having become an adjunct/limb’

• harau: in Hari (Viṣṇu)
• harau: Adhikaraṇa (अधिकरण)
• Type: Noun
• Root: hari (प्रातिपदिक)
• Form: Masculine, Locative (7th), Singular

• yataḥ: because
• yataḥ: Hetu (हेतु)
• Type: Indeclinable
• Root: yataḥ (अव्यय)
• Form: Indeclinable; causal relative adverb ‘because/for which reason’ (यतः)

• kaṭaḥ: (the segment) ‘kaṭa’
• kaṭaḥ: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: kaṭa (प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular; here as explained syllable/segment ‘kaṭa’

• ca: and
• ca: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Indeclinable conjunction (समुच्चय)

• samudāya-arthaḥ: means ‘aggregate’
• samudāya-arthaḥ: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: samudāya (प्रातिपदिक) + artha (प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular; Tatpuruṣa: समुदायस्य अर्थः ‘meaning: collection/aggregate’

• vyaṃ: the syllable ‘vyaṃ/veṃ’
• vyaṃ: Pratipādya (प्रतिपाद्य)
• Type: Indeclinable
• Root: vyaṃ (अव्यय/वर्ण)
• Form: Mantra-syllable/phoneme; treated as indeclinable sound-unit (वर्ण)

• kaṭaḥ: (the segment) ‘kaṭa’
• kaṭaḥ: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: kaṭa (प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular

• ca: and
• ca: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Indeclinable conjunction

• indriya-ogha-kaḥ: a mass/collection of senses
• indriya-ogha-kaḥ: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: indriya (प्रातिपदिक) + ogha (प्रातिपदिक) + ka (प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular; Tatpuruṣa: इन्द्रियाणाम् ओघः ‘stream/mass of senses’ + -क (taddhita/derivative) ‘pertaining to/constituting’

Speaker

Lord Vishnu (speaking to Garuda)

Philosophical Teaching

Concept: Indriyas as a collective (saṅghāta) and their manifestation as instruments grounded in Hari; name-analysis used to point to metaphysical dependence.

Vedantic Theme: Indriyas and antaḥkaraṇa as upādhis/instruments; Īśvara as adhāra (support) of all functional powers.

Application: Contemplate sensory life as dependent on the divine ground; practice indriya-saṁyama by offering sense-activities to Hari (īśvara-arpaṇa-buddhi).

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Cross References

Related Themes: Garuda Purana: teachings on sense-control and devotion as purifying (general)

Characters & Entities

• Hari
• Vishnu
• Garuda

FAQs

What is the importance of explaining syllables like ‘vya/ve’ in the Garuda Purana?

This verse uses phonetic/etymic markers to clarify technical terms—especially how sense-faculties (indriyas) are understood as manifest instruments, aiding precise interpretation of ritual-philosophical passages.

How does this verse relate to the subtle body and the senses?

By defining indriyas as a grouped ‘host’ (ogha) and as ‘manifest’ (vyaṅga-bhūta), it frames the senses as organized faculties—an idea used elsewhere when describing how embodied experience and post-death states depend on subtle instruments.

Practical application of this wisdom today?

Treat the senses as a coordinated ‘aggregate’ that can be disciplined; directing them toward Vishnu-centered conduct (self-restraint, devotion, ethical living) supports steadiness in life and clarity in ritual practice.