Shloka 25

Hari in the Primeval Waters: Prakṛti as Veil, the ‘Sleep’ Metaphor, and Brahmā’s Lotus-Channel Inquiry

Devanagari script

तस्य समिवस्त्रिवं च न ज्ञातव्या खगेश्वर / प्रलयोपि महाभाग ब्रह्मवाय्वोर्न चास्ति हि

Transliteration

tasya samivastrivaṃ ca na jñātavyā khageśvara / pralayopi mahābhāga brahmavāyvorna cāsti hi

Translation

Wahai Raja burung (Garuda), kesamaan atau perbezaan-Nya tidak patut diketahui. Wahai yang amat berbahagia, bahkan pralaya pun tidak wujud bagi Brahman dan bagi Vāyu sesungguhnya.

Word by Word

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

• समिवस्त्रिवम्: (unclear reading)
• समिवस्त्रिवम्: Unclear (अस्पष्ट)
• Type: Noun
• Root: समि + वस्त्रिव (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; पाठदोष/दुर्बोध-रूप (अर्थः अनिश्चितः)

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

• न: not
• न: Sambandha (सम्बन्ध/निपात)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेध-निपात (negation particle)

• ज्ञातव्या: to be known
• ज्ञातव्या: Karya (कार्य/विधेय)
• Type: Verb
• Root: ज्ञा (धातु)
• Form: कृदन्तः—तव्यत्-प्रत्यय (gerundive/obligatory), स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; अर्थः—‘ज्ञातव्यम्’ (to be known)

• खगेश्वर: O lord of birds
• खगेश्वर: Sambodhana (सम्बोधन)
• Type: Noun
• Root: खग + ईश्वर (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन-विभक्ति, एकवचन; समासः—खगानाम् ईश्वरः (षष्ठी-तत्पुरुष)

• प्रलयः: dissolution
• प्रलयः: Karta (कर्ता)
• Type: Noun
• Root: प्रलय (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन

• अपि: also
• अपि: Sambandha (सम्बन्ध/निपात)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: सम्भावना/समुच्चयार्थक-अव्यय (also/even)

• महाभाग: O greatly fortunate one
• महाभाग: Sambodhana (सम्बोधन)
• Type: Noun
• Root: महा + भाग (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन-विभक्ति, एकवचन; समासः—महान् भागः यस्य (कर्मधारय-रूपेण संबोधन)

• ब्रह्मवाय्वोः: of Brahmā and Vāyu
• ब्रह्मवाय्वोः: Sambandha (सम्बन्ध/षष्ठी)
• Type: Noun
• Root: ब्रह्मन् + वायु (प्रातिपदिक)
• Form: द्वन्द्व-समास (इतरेतर-द्वन्द्व): ब्रह्मा च वायुः च; षष्ठी/सप्तमी-द्विवचन रूप ‘-ओः’ (Gen./Loc. dual)

• न: not
• न: Sambandha (सम्बन्ध/निपात)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेध-निपात

• च: and
• च: Sambandha (सम्बन्ध/निपात)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयार्थक-निपात

• अस्ति: exists/is
• अस्ति: Kriya (क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: लट्-लकार (Present), परस्मैपद, प्रथमपुरुष, एकवचन

• हि: indeed
• हि: Sambandha (सम्बन्ध/निपात)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: निपात (particle), निश्चयार्थक

Speaker

Lord Vishnu (in dialogue instructing Garuda)

Philosophical Teaching

Concept: The sameness/difference of the Supreme is not an object of determinate knowledge; pralaya does not truly apply to Brahman (and here also to Vāyu, as a principle not annihilated in dissolution in some cosmologies).

Vedantic Theme: Anirvacanīyatva; paramārtha vs. vyavahāra; Brahman as akṣara (imperishable) beyond change; limits of conceptual dichotomies (bhedābheda questions).

Application: Do not force ultimate reality into binary categories; hold cosmological narratives as pedagogical; cultivate steady contemplation on the imperishable.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: metaphysical horizon (beyond cosmology)

Cross References

Related Themes: Garuda Purana 3.11.23-24 (forms as apprehended; pralaya as ‘sleep’)

Characters & Entities

• Garuda (Khageshvara)
• Brahman
• Vayu

FAQs

What is the importance of pralaya (dissolution) in Garuda Purana?

This verse uses pralaya to distinguish what is conditioned and perishable from what is not—stating that Brahman is beyond dissolution, and presenting Vāyu as not subject to pralaya in this teaching context.

How does this verse explain the nature of Brahman?

It says the question of “same or different” cannot be decisively known at that level, implying Brahman transcends ordinary categories of identity and difference and is not destroyed even at cosmic dissolution.

Practical application of this wisdom today?

Contemplate impermanence without fear: anchor ethics and spiritual practice in what is enduring (truth, dharma, inner discipline) rather than in transient forms and crises.