Shloka 39

Brahma-vidyā through Yoga: Restraint, Pranava Japa, and Samādhi leading to Mokṣa

Devanagari script

क्षेत्रक्षेत्रज्ञरहितं जपेन्मात्रात्रयान्वितम् / हृदि सञ्चिन्तयेत्पूर्वं प्रधानं तस्य चोपरि

Transliteration

kṣetrakṣetrajñarahitaṃ japenmātrātrayānvitam / hṛdi sañcintayetpūrvaṃ pradhānaṃ tasya copari

Translation

One should repeat in japa the mantra free from identification with the ‘field’ (the body) and the ‘knower of the field’ (the individual self), endowed with the three measures A‑U‑M. First contemplate Pradhāna, primordial Nature, within the heart, and then contemplate That which is above it.

Word by Word

• क्षेत्रक्षेत्रज्ञरहितम्: devoid of field and knower-of-field
• क्षेत्रक्षेत्रज्ञरहितम्: Karma (Object/कर्म)
• Type: Adjective
• Root: क्षेत्र-क्षेत्रज्ञ-रहित (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; विशेषण (मात्रात्रयान्वितम्/ओङ्कारम्); समासः तत्पुरुषः (क्षेत्रेण च क्षेत्रज्ञेन च रहितम्)

• जपेत्: should recite
• जपेत्: Kriya (Injunctive/विधेय क्रिया)
• Type: Verb
• Root: जप् (धातु)
• Form: विधिलिङ् (optative), प्रथमपुरुष, एकवचन; परस्मैपद

• मात्रात्रयान्वितम्: endowed with the three mātrās
• मात्रात्रयान्वितम्: Karma (Object/कर्म)
• Type: Adjective
• Root: मात्रा-त्रय-अन्वित (प्रातिपदिक; अन्वित = अन्वि/इ धातोः क्त)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; विशेषण; समासः तत्पुरुषः (मात्रात्रयेण अन्वितम्)

• हृदि: in the heart
• हृदि: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: हृद् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति (अधिकरण), एकवचन

• सञ्चिन्तयेत्: should contemplate
• सञ्चिन्तयेत्: Kriya (Injunctive/विधेय क्रिया)
• Type: Verb
• Root: सम्+चिन्त् (धातु)
• Form: विधिलिङ् (optative), प्रथमपुरुष, एकवचन; परस्मैपद

• पूर्वम्: first
• पूर्वम्: Sambandha/Modifier (क्रियाविशेषण)
• Type: Indeclinable
• Root: पूर्व (प्रातिपदिक/अव्ययीभाव-प्रयोग)
• Form: क्रियाविशेषण-अव्यय (adverb)

• प्रधानम्: Pradhāna (primordial matter)
• प्रधानम्: Karma (Object/कर्म)
• Type: Noun
• Root: प्रधान (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन

• तस्य: of that
• तस्य: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसक, षष्ठी-विभक्ति (सम्बन्ध), एकवचन; सर्वनाम

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

• उपरि: above/upon
• उपरि: Adhikarana (Location/अधिकरण)
• Type: Indeclinable
• Root: उपरि (अव्यय)
• Form: देशवाचक-अव्यय (preposition/adverb)

Speaker

Lord Vishnu (in dialogue with Garuda)

Philosophical Teaching

Concept: Japa of praṇava (A-U-M) while transcending ‘kṣetra/kṣetrajña’ identification; contemplate Pradhāna, then the higher Reality beyond it.

Vedantic Theme: Neti-neti style de-identification; praṇava as ladder from prakṛti (Pradhāna) to the transcendent (Paramātman/Brahman).

Application: During Oṁ-japa, observe and drop body-mind ownership; contemplate the ground of nature (Pradhāna) as an object, then shift attention to the witness beyond.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: inner yogic space / cosmological principle visualized within

Cross References

Related Themes: Garuda Purana 1.235.38 (Oṁ as Parabrahman); Garuda Purana 1.235.40-42 (guṇa-maṇḍalas and lotus symbolism)

Characters & Entities

• Vishnu
• Garuda
• Pradhana

FAQs

What is the importance of chanting Om (A-U-M) in the Garuda Purana?

This verse frames Oṁ as a three-measured mantra (A-U-M) used for japa, meant to transcend identification with both the body (kṣetra) and the individual ego-sense (kṣetrajña), orienting the practitioner toward higher realization.

How does this verse describe moving beyond the body and the individual self?

It instructs japa that is ‘free from’ fixation on the field and its knower, then prescribes contemplation of Pradhāna in the heart and finally of what is above Pradhāna—implying a progression from subtle principles to the transcendent.

Practical application of this wisdom today?

Practice steady Oṁ japa (A-U-M awareness), observe thoughts of “I am the body” or “I am the doer,” and redirect attention inward—meditating first on the subtlest felt ground of nature (Pradhāna) and then on the higher, witnessing reality beyond it.