Shloka 16

Devanagari script

इन्द्रियाणि समाहृत्य विषयेभ्यो मनस्तथा / बुद्ध्याहङ्कारमपि च प्रकृत्या बुद्धिमेव च

Transliteration

indriyāṇi samāhṛtya viṣayebhyo manastathā / buddhyāhaṅkāramapi ca prakṛtyā buddhimeva ca

Translation

Withdrawing the senses from their objects and restraining the mind likewise, one should also rein in the intellect (buddhi) and the ego-sense (ahaṅkāra); and by discerning Prakṛti, steady the intellect itself.

Word by Word

• इन्द्रियाणि: the senses
• इन्द्रियाणि: Karma (Object/कर्म)
• Type: Noun
• Root: इन्द्रिय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/द्वितीया), बहुवचन; कर्म (object)

• समाहृत्य: having withdrawn
• समाहृत्य: Sambandha (Relation/सम्बन्ध)
• Type: Indeclinable
• Root: सम् + आ + हृ (धातु) → समाहृत्य (कृदन्त, ल्यप्)
• Form: क्त्वान्त/ल्यपन्त अव्यय (absolutive/gerund): having withdrawn/collected

• विषयेभ्यः: from the objects (of sense)
• विषयेभ्यः: Apadana (Source/अपादान)
• Type: Noun
• Root: विषय (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी (5th/पञ्चमी), बहुवचन; अपादान (ablative)

• मनः: the mind
• मनः: Karma (Object/कर्म)
• Type: Noun
• Root: मनस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; कर्म (object)

• तथा: likewise
• तथा: Sambandha (Relation/सम्बन्ध)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: प्रकारवाचक-अव्यय (adverb: likewise)

• बुद्ध्या: by/with the intellect
• बुद्ध्या: Karana (Instrument/करण)
• Type: Noun
• Root: बुद्धि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया (3rd/तृतीया), एकवचन; करण (instrumental)

• अहङ्कारम्: ego-sense
• अहङ्कारम्: Karma (Object/कर्म)
• Type: Noun
• Root: अहङ्कार (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; कर्म (object)

• अपि: also
• अपि: Sambandha (Relation/सम्बन्ध)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: समुच्चयार्थक-अव्यय (also/even)

• च: and
• च: Sambandha (Relation/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चय-अव्यय (conjunction: and)

• प्रकृत्या: by/through Prakriti (nature)
• प्रकृत्या: Karana (Instrument/करण)
• Type: Noun
• Root: प्रकृति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया (3rd/तृतीया), एकवचन; करण (instrumental)

• बुद्धिम्: the intellect
• बुद्धिम्: Karma (Object/कर्म)
• Type: Noun
• Root: बुद्धि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; कर्म (object)

• एव: indeed
• एव: Sambandha (Relation/सम्बन्ध)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अवधारण-अव्यय (emphatic particle: indeed/only)

• च: and
• च: Sambandha (Relation/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चय-अव्यय (and)

Speaker

Lord Vishnu (speaking to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Pratyāhāra and restraint extend beyond senses to mind, intellect, and ego; through discernment of prakṛti one stabilizes buddhi.

Vedantic Theme: Viveka between puruṣa/ātman and prakṛti; antahkaraṇa-śuddhi as prerequisite for self-knowledge; convergence with Sāṅkhya-Yoga vocabulary within a Vedāntic trajectory.

Application: Daily pratyāhāra practice (sense-fast), breath-linked attention to quiet manas; observe egoic ‘I-maker’ reactions; apply viveka: ‘this is prakṛti’s movement, not the Self’.

Verse Rasa

Primary Rasa: vira

Secondary Rasa: shanta

Geographic Context

Type: inner yogic field (antahkaraṇa)

Cross References

Related Themes: Garuda Purana 1.235.17 (abiding in pure consciousness after restraining prakṛti)

Characters & Entities

• Prakriti
• Indriyas
• Manas
• Buddhi
• Ahankara

FAQs

What is the importance of sense-withdrawal (indriya-nigraha) in the Garuda Purana?

This verse presents sense-withdrawal as the first step for inner mastery—pulling the senses back from objects so the mind and intellect can become steady and fit for higher knowledge.

How does this verse explain the path of the soul in Garuda Purana terms?

By subduing indriyas, manas, buddhi, and ahaṅkāra—the key components of the subtle inner apparatus—the seeker loosens identification with Prakṛti, supporting the soul’s movement toward freedom rather than bondage.

Practical application of this wisdom today?

Practice daily restraint: reduce sensory overload, observe the mind’s impulses, and question ego-driven reactions—using clear discrimination to keep the intellect stable and choices dharmic.