Shloka 7

Brahma-dhyāna: From Purification to Samādhi

Meditation on Brahman and Viṣṇu

Devanagari script

आत्मेन्द्रियमनोयुक्तो भोक्तेत्यार्मनीषिणः / यस्तु विज्ञान बाह्मेन युक्तेन मनसा सदा

Transliteration

ātmendriyamanoyukto bhoktetyārmanīṣiṇaḥ / yastu vijñāna bāhmena yuktena manasā sadā

Translation

يقول أهل التمييز: «إذا اتصل الآتمان بالحواس والذهن صار مُتذوِّقًا للتجربة (متمتِّعًا)». أمّا من كان دائمًا متّحدًا—بذراع المعرفة الفارقة (فيجنانا)—مع ذهنٍ منضبط، فلا يُقيَّد كمجرّد متمتّع.

Word by Word

• आत्मेन्द्रियमनोयुक्तः: connected with self, senses, and mind
• आत्मेन्द्रियमनोयुक्तः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: आत्मन् + इन्द्रिय + मनस् + युक्त (कृदन्त, √युज्)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; बहुपद-तत्पुरुषसमासः (आत्म-इन्द्रिय-मनः-युक्त); कृदन्त: भूतकृदन्त (क्त), ‘युक्त’ = joined/connected

• भोक्ता: enjoyer; experiencer
• भोक्ता: Karta (Subject/कर्ता)
• Type: Noun
• Root: भोक्‍तृ (प्रातिपदिक; √भुज्)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; agent noun (कर्ता-वाचक)

• इति: thus
• इति: Discourse marker (निपात)
• Type: Indeclinable
• Root: इति (अव्यय)
• Form: उद्धरण-निपात (quotative particle)

• आहुः: they say
• आहुः: Kriya (Action/क्रिया)
• Type: Verb
• Root: अह् (धातु)
• Form: लिट्-लकार, प्रथम-पुरुष, बहुवचन; परस्मैपद

• मनीषिणः: the wise
• मनीषिणः: Karta (Subject/कर्ता)
• Type: Noun
• Root: मनीषिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, बहुवचन; subject of āhuḥ

• यः: he who
• यः: Karta (Subject/कर्ता)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; relative pronoun

• तु: but
• तु: Discourse particle (निपात)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: निपात (contrast/emphasis)

• विज्ञानबाह्मेन: with the arm of discernment
• विज्ञानबाह्मेन: Karana (Instrument/करण)
• Type: Adjective
• Root: विज्ञान + बाह्म (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया-विभक्ति, एकवचन; तत्पुरुषसमासः; instrumental: with the arm of discernment/knowledge

• युक्तेन: joined; disciplined
• युक्तेन: Karana (Instrument/करण)
• Type: Adjective
• Root: युक्त (कृदन्त, √युज्)
• Form: पुंलिङ्ग/नपुंसक, तृतीया-विभक्ति, एकवचन; भूतकृदन्त (क्त) agreeing with implied instrument

• मनसा: with the mind
• मनसा: Karana (Instrument/करण)
• Type: Noun
• Root: मनस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया-विभक्ति, एकवचन; instrumental

• सदा: always
• सदा: Kala (Time/काल)
• Type: Indeclinable
• Root: सदा (अव्यय)
• Form: कालवाचक-अव्यय (adverb of time)

Speaker

Lord Vishnu (in dialogue instruction to Garuda/Vinatā-putra)

Philosophical Teaching

Concept: When Self identifies with mind-senses it becomes ‘bhokta’; with vijnana (discriminative knowledge) and disciplined mind, it is not bound by enjoyership.

Vedantic Theme: Avidya-based identification (adhyasa) vs viveka leading to asanga-atman; kartṛ/bhoktṛ-bhava as superimposition.

Application: Observe moments of ‘I enjoy/I suffer’ as mind-sense contact; apply discrimination (‘this is a vritti’) and train attention (abhyasa) to remain witness-like.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: vira

Cross References

Related Themes: Garuda Purana 1.44.6 (chariot schema); Garuda Purana 1.44.8 (result: no rebirth)

FAQs

What is the importance of the ‘bhoktā’ (experiencer) idea in Garuda Purana?

This verse explains that the sense of being an enjoyer arises when the Self associates with mind and senses—an association that underlies karmic bondage.

How does this verse explain the path of the soul?

It points to the mechanism of bondage: identification with mind–sense activity. It also hints at release through vijñāna (discriminative knowledge) and a yoked (disciplined) mind.

Practical application of this wisdom today?

Practice sense-restraint and mental discipline, and cultivate discrimination (vijñāna) so experiences are witnessed rather than owned as ‘I am the doer/enjoyer.’