Shloka 32

Devanagari script

अनादित्वं समं द्वाभ्यां स्वरूपं तद्विलक्षणम् / एकः सत्यं तथा भागी विचारेण परं मृषा

Transliteration

anāditvaṃ samaṃ dvābhyāṃ svarūpaṃ tadvilakṣaṇam / ekaḥ satyaṃ tathā bhāgī vicāreṇa paraṃ mṛṣā

Translation

ຄວາມບໍ່ມີຕົ້ນກຳເນີດ (anāditva) ເປັນສິ່ງຮ່ວມກັນຂອງທັງສອງ; ແຕ່ສະພາບແທ້ຂອງມັນກັບແຕກຕ່າງ. ໃນສອງນັ້ນ ອັນໜຶ່ງແມ່ນຄວາມຈິງ ແລະເປັນຜູ້ຮັບປະສົບຜົນ (ຜູ້ເສບຜົນ). ແຕ່ເມື່ອພິຈາລະນາ ອີກອັນໜຶ່ງຖືກພົບວ່າເປັນມຸສາລ້ວນໆ।

Word by Word

• अनादित्वम्: beginninglessness
• अनादित्वम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: अनादि (प्रातिपदिक) + त्व (तद्धित)
• Form: नपुंसकलिङ्ग, प्रथमा (1), एकवचन

• समम्: equal, common
• समम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: सम (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1), एकवचन; ‘अनादित्वम्’ इति विशेषणम्

• द्वाभ्याम्: with/by two (entities)
• द्वाभ्याम्: Karana (Instrument/करण)
• Type: Noun
• Root: द्वि (संख्या-प्रातिपदिक)
• Form: द्विवचन-रूपम्; तृतीया (3), द्विवचन; ‘द्वाभ्याम्’ = by/with two

• स्वरूपम्: (their) own nature
• स्वरूपम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: स्व (प्रातिपदिक) + रूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1), एकवचन; षष्ठी-तत्पुरुषः—स्वस्य रूपम्

• तत्: that
• तत्: Sambandha (Demonstrative/निर्देश)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, नपुंसकलिङ्ग, प्रथमा (1), एकवचन (समासपूर्वपद-भावः)

• विलक्षणम्: distinct, different
• विलक्षणम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: वि + लक्षण (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1), एकवचन; ‘स्वरूपम्’ इति विशेषणम्

• एकः: one (entity)
• एकः: Karta (Subject/कर्ता)
• Type: Noun
• Root: एक (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1), एकवचन

• सत्यम्: true, reality
• सत्यम्: Kriya-puraka (Predicate nominal/विधेय)
• Type: Noun
• Root: सत्य (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1), एकवचन (विधेय/प्रत्यय)

• तथा: and/likewise
• तथा: Sambandha (Conjunction/समुच्चय)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: समुच्चय/प्रकार-अव्यय

• भागी: the partite one, having parts
• भागी: Karta (Subject/कर्ता)
• Type: Noun
• Root: भागिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1), एकवचन; ‘भागी’ = भागवान्/अंशयुक्तः

• विचारेण: by analysis, by inquiry
• विचारेण: Karana (Instrument/करण)
• Type: Noun
• Root: विचार (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3), एकवचन

• परम्: the other, the second
• परम्: Karta (Subject/कर्ता)
• Type: Adjective
• Root: पर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1), एकवचन; ‘(तत्) परम्’ = the other/second

• मृषा: false, untrue
• मृषा: Kriya-puraka (Predicate adverbial/विधेय)
• Type: Indeclinable
• Root: मृषा (अव्यय/प्रातिपदिक)
• Form: अव्यय; ‘मिथ्या’ इत्यर्थे क्रियाविशेषण/विधेयभावः

Speaker

Lord Vishnu (in instruction to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Both the real principle and the false appearance can be spoken of as beginningless, yet their natures differ: one is satya and the experiencer; the other is, upon inquiry, wholly false.

Vedantic Theme: Anādi avidyā vs sat-cit ātman; mithyātva of māyā/adhyāsa revealed by vicāra; distinction between satya and mithyā.

Application: Use systematic inquiry to separate the witnessing self from appearances (thoughts, body, world); treat ‘beginningless habit’ as not proof of reality.

Verse Rasa

Primary Rasa: shanta

Cross References

Related Themes: Garuda Purana 1.236.30-31 (māyā and its destruction by realization); Garuda Purana 1.236.33 (māyā’s power to manifest duality)

Characters & Entities

• Vishnu
• Garuda

FAQs

What is the importance of discrimination (vicāra) in Garuda Purana?

This verse states that through vicāra one recognizes the real principle (the true experiencer) and exposes the other as false, making discernment central to spiritual clarity.

How does this verse explain the path of the soul?

It distinguishes the true ‘enjoyer’ (the enduring self that experiences consequences) from what is ultimately false, implying that liberation depends on knowing the real self rather than identifying with the illusory.

Practical application of this wisdom today?

Regular self-inquiry—questioning what is lasting versus temporary—supports ethical choices, reduces attachment, and aligns one’s actions with dharma.