Shloka 3

Candra-sthiti, Dvādaśa-avasthā, Nakṣatra-śubha-aśubha, Yātrā-dik, and Graha-bhāva-phala

Devanagari script

त्रिषुत्रिषु च ऋक्षेषु अश्विन्यादि वदाम्यहम् / प्रवासस्थं पुनर्दृष्टं मृतावस्थं जयावहम्

Transliteration

triṣutriṣu ca ṛkṣeṣu aśvinyādi vadāmyaham / pravāsasthaṃ punardṛṣṭaṃ mṛtāvasthaṃ jayāvaham

Translation

现在我将宣说从阿湿毗尼（Aśvinī）起的诸月宿之果报：每三宿为一组，所示征兆与结局为——重见远离家乡之人，复得以为已失之人，乃至战胜如同死亡般的险境。

Word by Word

• triṣu: in three
• triṣu: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: tri (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (neuter), सप्तमी (7th/Locative), बहुवचन (Plural)

• triṣu: in three (again)
• triṣu: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: tri (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (neuter), सप्तमी (7th/Locative), बहुवचन (Plural)

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

• ṛkṣeṣu: in the lunar mansions (nakṣatras)
• ṛkṣeṣu: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: ṛkṣa (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (neuter), सप्तमी (7th/Locative), बहुवचन (Plural)

• aśvinyādi: (the group) beginning with Aśvinī etc.
• aśvinyādi: Karma (Object/कर्म)
• Type: Noun
• Root: aśvinī + ādi (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (neuter), प्रथमा/द्वितीया (1st/2nd), एकवचन (Singular); ‘आदि’ (etc.)-युक्त समास

• vadāmi: I speak / I shall state
• vadāmi: Kriya (Action/क्रिया)
• Type: Verb
• Root: √vad (धातु)
• Form: लट् (Present), उत्तमपुरुष (1st person), एकवचन (Singular), परस्मैपद

• aham: I
• aham: Karta (Subject/कर्ता)
• Type: Noun
• Root: aham (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम (pronoun), प्रथमा (1st/Nominative), एकवचन (Singular)

• pravāsa-stham: being in exile/away
• pravāsa-stham: Karma (Object/कर्म)
• Type: Adjective
• Root: pravāsa + stha (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (neuter), द्वितीया (2nd/Accusative), एकवचन (Singular); ‘प्रवासे स्थितम्’ इति (being in exile/away)

• punar-dṛṣṭam: seen again / re-encountered
• punar-dṛṣṭam: Karma (Object/कर्म)
• Type: Adjective
• Root: punar (अव्यय) + √dṛś (धातु) → dṛṣṭa (कृदन्त)
• Form: भूतकृदन्त (past passive participle), नपुंसकलिङ्ग (neuter), द्वितीया (2nd/Accusative), एकवचन (Singular); ‘पुनः’ इति अव्ययपूर्वक

• mṛta-avastham: state of death / death-like condition
• mṛta-avastham: Karma (Object/कर्म)
• Type: Noun
• Root: mṛta + avasthā (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (neuter), द्वितीया (2nd/Accusative), एकवचन (Singular); ‘मृतस्य अवस्था’ इति

• jaya-āvaham: bringing victory
• jaya-āvaham: Karma (Object/कर्म)
• Type: Adjective
• Root: jaya + āvaha (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (neuter), द्वितीया (2nd/Accusative), एकवचन (Singular); ‘जयम् आवहति’ (bringing victory)

Speaker

Lord Vishnu (addressing Garuda/Vinata-putra)

Philosophical Teaching

Concept: Events manifest in patterned cycles; separation, rediscovery, and near-death reversal are read as time-conditioned results.

Vedantic Theme: Īśvara-niyati (cosmic order) operating through kāla; worldly outcomes are contingent and cyclical.

Application: Use timing/omens (nakṣatra triads) to interpret periods for reunion, recovery of the lost, and strategic action when outcomes can reverse.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: vira

Geographic Context

Type: celestial map (nakshatra-zodiacal)

Cross References

Related Themes: Garuda Purana 1.61 (nakṣatra/avasthā-phala sequence context)

Characters & Entities

• Ashvini (nakshatra group)
• Nakshatras

FAQs

What is the importance of nakshatra-based results in the Garuda Purana?

This verse signals a structured teaching where outcomes (phala) are mapped to groups of nakshatras starting from Aśvinī, used to interpret timing, omens, and likely results of events.

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

It does not directly describe the preta-journey here; instead, it presents nakshatra-linked indications such as reunion, recovery, and victory over life-threatening conditions—topics closer to auspicious/inauspicious timing than afterlife doctrine.

Practical application of this wisdom today?

Treat it as a traditional framework for interpreting auspicious timing and omens—especially regarding travel, reunion, and recovery—while prioritizing ethical action (dharma) and practical decision-making.