Shloka 20
Sṛṣṭi-krama, Pratibimba-Upādhi, and Viṣṇu as Primary Brahman
with Pralaya and Nāma-Stuti
बाह्योपाधिर्लये याति मुक्तावन्यस्य संश्थितिः / सर्वोपाधिवि नाशे हि प्रतिबिंबः कथं भवेत्
bāhyopādhirlaye yāti muktāvanyasya saṃśthitiḥ / sarvopādhivi nāśe hi pratibiṃbaḥ kathaṃ bhavet
Wenn die Befreiung eintritt, löst sich das äußere Upādhi auf; für den Befreiten bleibt kein getrenntes ‘anderes’ Bestehen. Wahrlich, wenn alle Upādhis vernichtet sind, wie könnte dann noch irgendein Spiegelbild erscheinen?
Lord Vishnu (teaching Garuda/Vinata-putra)
Concept: In mokṣa the bāhya-upādhi dissolves; with total destruction of upādhis, the reflected appearance (pratibimba) cannot remain—implying cessation of dualistic ‘otherness’.
Vedantic Theme: Pratibimba-vāda and upādhi-nāśa: individuality and ‘other’ are appearance-dependent; liberation is removal of adjuncts, not production of a new state.
Application: Contemplate which experiences depend on conditions (body, mind, roles); practice neti-neti and witness-awareness to loosen identification with the subtle and gross adjuncts.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Related Themes: Garuda Purana 3.2.19 (twofold upādhi); Garuda Purana 3.2.21-22 (types of upādhi; liṅga-deha as external adjunct)
FAQs
This verse explains that bondage and individuality persist only due to upādhis (conditioning limitations). When these adjuncts dissolve in moksha, the appearance of a separate self—like a reflection—cannot remain.
It indicates that final release is not a relocation of a separate entity but the ending of the conditions (upādhis) that make the jīva appear distinct. With the destruction of all adjuncts, the reflected individuality ceases.
Reduce identification with external roles and mental labels, and cultivate discrimination (viveka) and inner discipline; the verse points to freedom as the dropping of conditioning, not the accumulation of new identities.