Garuda Purana — Preta Kalpa, Shloka 20

Garuḍa’s Return to Vaikuṇṭha and the Comprehensive Inquiry into Death-Rites and the Preta’s Journey

Devanagari script

प्रधानपुरुषाभ्यां च महता चाहमा तथा / एकादशोन्द्रियैश्चैव पञ्चभूतैस्तथैव च

Transliteration

pradhānapuruṣābhyāṃ ca mahatā cāhamā tathā / ekādaśondriyaiścaiva pañcabhūtaistathaiva ca

Translation

プラダーナ（原初の自然）とプルシャ（意識原理）より、またマハット（宇宙知）とアハンカーラ（「我」の感覚）より、さらに十一の感官と五大元素より—かくして有身の存在は成り立つ。

Word by Word

• प्रधानपुरुषाभ्याम्: by Pradhāna and Puruṣa
• प्रधानपुरुषाभ्याम्: Karana (Instrument/करण)
• Type: Noun
• Root: प्रधान (प्रातिपदिक) + पुरुष (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (करण) विभक्ति, द्विवचन; समासः—द्वन्द्व (प्रधानश्च पुरुषश्च)

• च: and
• च: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक निपात (conjunction)

• महता: by Mahat (the great principle)
• महता: Karana (Instrument/करण)
• Type: Noun
• Root: महत् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (महद्-तत्त्व), तृतीया विभक्ति, एकवचन

• च: and
• च: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक निपात (conjunction)

• अहमा: by Ahaṃkāra (ego-principle)
• अहमा: Karana (Instrument/करण)
• Type: Noun
• Root: अहम् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (अहंकार-तत्त्व), तृतीया विभक्ति, एकवचन; रूपम्—अहमा (अहम् + आ)

• तथा: likewise
• तथा: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्यय, प्रकार/समुच्चयार्थक (adverb: ‘likewise’)

• एकादशेन्द्रियैः: by the eleven senses
• एकादशेन्द्रियैः: Karana (Instrument/करण)
• Type: Noun
• Root: एकादश (संख्या-प्रातिपदिक) + इन्द्रिय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया विभक्ति, बहुवचन; समासः—द्विगु (एकादशानि इन्द्रियाणि)

• च: and
• च: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक निपात (conjunction)

• एव: indeed
• एव: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अव्यय, अवधारणार्थक निपात (particle of emphasis)

• पञ्चभूतैः: by the five elements
• पञ्चभूतैः: Karana (Instrument/करण)
• Type: Noun
• Root: पञ्च (संख्या-प्रातिपदिक) + भूत (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया विभक्ति, बहुवचन; समासः—द्विगु (पञ्च भूतानि)

• तथा: likewise
• तथा: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्यय, प्रकार/समुच्चयार्थक (adverb)

• एव: indeed
• एव: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अव्यय, अवधारणार्थक निपात (emphasis)

• च: and
• च: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक निपात (conjunction)

Speaker

Lord Vishnu (in dialogue with Garuda/Vinata-putra)

Philosophical Teaching

Concept: Constitution of the embodied being from Pradhana–Purusha, Mahat, Ahamkara, eleven indriyas, and five mahabhutas.

Vedantic Theme: Kshetra–kshetrajna discrimination; prakriti evolutes (tattva-srishti) as basis for viveka.

Application: Use tattva-enumeration for self-inquiry: distinguish awareness from body-mind constituents; cultivate detachment from indriya-driven identity.

Verse Rasa

Primary Rasa: shanta

Cross References

Related Themes: Garuda Purana (Brahma-khanda/other cosmology sections): tattva-srishti and indriya-bhuta enumeration (general parallel)

Characters & Entities

• Vishnu
• Garuda
• Pradhana
• Purusha
• Mahat
• Ahamkara
• Indriyas
• Pancha Mahabhutas

FAQs

What is the importance of Pradhana and Purusha in the Garuda Purana?

This verse frames embodiment through the classic dual principles—Pradhana (material nature) and Purusha (consciousness)—showing that the living being’s experience arises from their conjunction along with later evolutes like Mahat and Ahamkara.

How does this verse explain the path of the soul?

By listing the tattvas—ego, intellect, senses, and elements—it clarifies what constitutes the subtle and gross apparatus through which the jiva experiences karma; understanding these components is foundational for later descriptions of death, preta-state, and post-death journey.

Practical application of this wisdom today?

Recognize the ‘I-sense’ and sensory drives as components of nature rather than the Self; this supports self-control, ethical living (dharma), and steadier practice of japa, charity, and rites performed with clarity rather than attachment.