Shloka 26

Atma-Jnana as the Direct Means to Moksha: Advaita, Maya, and the Three States

Devanagari script

सर्पधारादिभिर्भेदरैन्यथा वस्तुकल्पनम् / व्योमादिना सरूपाद्यैरन्यथात्मा प्रकल्प्यते

Transliteration

sarpadhārādibhirbhedarainyathā vastukalpanam / vyomādinā sarūpādyairanyathātmā prakalpyate

Translation

Así como un objeto es imaginado de otro modo por distinciones como la apariencia de una serpiente y similares, así también el Sí mismo es concebido como algo distinto mediante nociones como el espacio y otras categorías, junto con la superposición de nombre y forma y afines.

Word by Word

• sarpa-dhārā-ādibhiḥ: by (ideas like) a stream of snakes etc.
• sarpa-dhārā-ādibhiḥ: Karana (Instrument/करण)
• Type: Noun
• Root: sarpa (सर्प-प्रातिपदिक) + dhārā (धारा-प्रातिपदिक) + ādi (आदि-प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, बहुवचन — instrumental plural; समासः: तत्पुरुष (सर्पधारा-आदि = ‘snake-stream etc.’; ādi as ‘etc.’)

• bhedaiḥ: by distinctions/variations
• bhedaiḥ: Karana (Instrument/करण)
• Type: Noun
• Root: bheda (भेद-प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, बहुवचन — instrumental plural

• anyathā: otherwise
• anyathā: Kriya-visheshana (Adverb/क्रियाविशेषण)
• Type: Indeclinable
• Root: anyathā (अव्यय)
• Form: अव्यय (क्रियाविशेषण) — adverb “otherwise/incorrectly”

• vastu-kalpanam: the imagining of an object
• vastu-kalpanam: Karta (Subject/कर्ता)
• Type: Noun
• Root: vastu (वस्तु-प्रातिपदिक) + kalpana (कल्पन-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन — nominative singular; समासः: तत्पुरुष (वस्तुनः कल्पनम्)

• vyoma-ādinā: by space etc.
• vyoma-ādinā: Karana (Instrument/करण)
• Type: Noun
• Root: vyoman (व्योमन्-प्रातिपदिक) + ādi (आदि-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया, एकवचन — instrumental singular; समासः: तत्पुरुष (व्योम-आदि = ‘space etc.’)

• sa-rūpa-ādyaiḥ: by (attributes) such as form etc.
• sa-rūpa-ādyaiḥ: Karana (Instrument/करण)
• Type: Noun
• Root: sa (स-उपसर्ग/सह) + rūpa (रूप-प्रातिपदिक) + ādi (आदि-प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, बहुवचन — instrumental plural; समासः: तत्पुरुष (सरूप-आदि = ‘with forms etc.’)

• anyathā: otherwise
• anyathā: Kriya-visheshana (Adverb/क्रियाविशेषण)
• Type: Indeclinable
• Root: anyathā (अव्यय)
• Form: अव्यय (क्रियाविशेषण) — “otherwise”

• ātmā: the Self
• ātmā: Karta (Subject/कर्ता)
• Type: Noun
• Root: ātman (आत्मन्-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन — nominative singular

• prakalpyate: is imagined
• prakalpyate: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: pra + kḷp (कॢप्-धातु)
• Form: लट् (Present), प्रथमपुरुष, एकवचन; कर्मणि (passive) — “is imagined/constructed”

Speaker

Lord Vishnu (in dialogue with Garuda)

Philosophical Teaching

Concept: As one imagines differences (snake, stream, etc.) upon a basis, so the Self is misconceived through superimposed categories like space and through nāma-rūpa and attributes.

Vedantic Theme: Adhyāsa on the ātman; nāma-rūpa as upādhi; the Self as nirguṇa, misconstrued as qualified by conceptual constructs.

Application: Practice neti-neti on imposed attributes: notice ‘space/time/body/mind’ as objects of awareness; withdraw identification and rest as the witness.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana 1.236.25 (darkness/delusion); Garuda Purana 1.236.28 (rope-snake, shell-silver, mirage)

Characters & Entities

• Atman

FAQs

What is the importance of understanding illusion (maya) in Garuda Purana?

This verse stresses that the Self is wrongly projected as something else due to conceptual overlays like space and name-form; recognizing this error is foundational for right knowledge and liberation.

How does this verse explain the path of the soul?

By pointing to misidentification, it implies that bondage is mental and perceptual—when the Self is taken to be conditioned by categories and attributes; the soul’s freedom lies in removing these superimpositions through discernment.

Practical application of this wisdom today?

Practice self-inquiry and discrimination: notice how identity is built from labels, roles, and perceptions, and repeatedly return to the witnessing Self rather than clinging to changing name-and-form.