Shloka 33

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

Devanagari script

अजोपि हि सकृत्प्रेत्य संभवाम्यात्ममायया / मायेच्छया द्विधा स स्यात्पतिः पत्नी सुखं जगत्

Transliteration

ajopi hi sakṛtpretya saṃbhavāmyātmamāyayā / māyecchayā dvidhā sa syātpatiḥ patnī sukhaṃ jagat

Translation

たとえ我は不生であっても、身を去ったのち、我が内なるマーヤーの力によって再び顕現する。マーヤーのただ一つの意志により、その一者は二つ—夫と妻—として現れ、かくして世の快楽の経験が生じる。

Word by Word

• अजः: the unborn (one)
• अजः: Karta (Subject/कर्ता)
• Type: Noun
• Root: अज (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1), एकवचन

• अपि: even, also
• अपि: Sambandha (Particle/निपात)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: सम्भावना/समुच्चय-अव्यय (particle)

• हि: indeed, for
• हि: Sambandha (Particle/निपात)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: हेतु/निश्चय-निपात (particle)

• सकृत्: once
• सकृत्: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: सकृत् (अव्यय)
• Form: काल-अव्यय (adverb)

• प्रेत्य: having gone/after passing (into manifestation)
• प्रेत्य: Kriya-visheshana (Gerundial/पूर्वक्रिया)
• Type: Indeclinable
• Root: प्र + इ (धातु) + ल्यप् (अव्ययकृदन्त)
• Form: क्त्वान्त/ल्यपन्त अव्ययकृदन्त; ‘प्रेत्य’ = गत्वा/अतिक्रम्य

• सम्भवामि: I arise, I come into being
• सम्भवामि: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: सम् + भू (धातु)
• Form: लट् (वर्तमान), उत्तमपुरुष, एकवचन, परस्मैपद

• आत्म: of self
• आत्म: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: आत्मन् (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6), एकवचन (समासपूर्वपद-भावः)

• मायया: by māyā
• मायया: Karana (Instrument/करण)
• Type: Noun
• Root: माया (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया (3), एकवचन

• माया: of māyā
• माया: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: माया (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी (6), एकवचन (समासपूर्वपद-भावः)

• इच्छया: by will
• इच्छया: Karana (Instrument/करण)
• Type: Noun
• Root: इच्छा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया (3), एकवचन

• द्विधा: in two ways, twofold
• द्विधा: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: द्विधा (अव्यय)
• Form: प्रकार-अव्यय (adverb)

• सः: he
• सः: Karta (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, पुंलिङ्ग, प्रथमा (1), एकवचन

• स्यात्: would be, becomes
• स्यात्: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: विधिलिङ् (optative), प्रथमपुरुष, एकवचन, परस्मैपद

• पतिः: husband, lord
• पतिः: Kriya-puraka (Predicate nominal/विधेय)
• Type: Noun
• Root: पति (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1), एकवचन (विधेय)

• पत्नी: wife
• पत्नी: Kriya-puraka (Predicate nominal/विधेय)
• Type: Noun
• Root: पत्नी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), एकवचन (विधेय)

• सुखम्: pleasure, happiness
• सुखम्: Kriya-puraka (Predicate nominal/विधेय)
• Type: Noun
• Root: सुख (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1), एकवचन (विधेय)

• जगत्: world
• जगत्: Kriya-puraka (Predicate nominal/विधेय)
• Type: Noun
• Root: जगत् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1), एकवचन (विधेय)

Speaker

Lord Vishnu (speaking to Garuda/Vinata-putra)

Philosophical Teaching

Concept: The unborn reality manifests repeatedly through its own māyā; by māyā’s will, the One appears as two (male/female polarity), generating worldly experience (including sukha).

Vedantic Theme: Īśvara-māyā and appearance of duality; līlā/manifestation without real change in the unborn; explanation of saṃsāra’s experiential field.

Application: See relational dualities and pleasures as māyā’s play; cultivate non-attachment and remembrance of the underlying unity while engaging responsibly in worldly roles.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shringara

Cross References

Related Themes: Garuda Purana 1.236.30 (māyā causes dehābhimāna; destroyed by knowledge); Garuda Purana 1.236.32 (satya vs mṛṣā discerned by inquiry)

Characters & Entities

• Vishnu
• Maya

FAQs

What is the importance of māyā in the Garuda Purana according to this verse?

This verse presents māyā as the Lord’s own power that makes the unborn Reality appear as manifest forms and as duality, which then generates worldly experience such as pleasure.

How does this verse explain the path of the soul after death (pretya)?

While not detailing preta-journey mechanics here, it uses “pretya” to indicate post-departure re-manifestation, framing embodiment and worldly relations as māyā-born appearances rather than the soul’s ultimate identity.

Practical application of this wisdom today?

See relationships and pleasures as meaningful yet transient; practice dharma in household life without mistaking worldly dualities for the final truth, cultivating detachment and devotion.