Shloka 23

Ahaṅkāra-Tripartition and the Rise of Indriyas, Devatās, and Cosmic Administrators

Devanagari script

साम्यत्वाच्च तथैवोक्तिर्न तु तत्त्वाभिमानितः / उपस्थमानिनो वीन्द्र बभूवुस्तदनन्तरम्

Transliteration

sāmyatvācca tathaivoktirna tu tattvābhimānitaḥ / upasthamānino vīndra babhūvustadanantaram

Translation

Kerana keserupaan, ungkapan itu disebut dengan cara yang sama—bukan kerana kesombongan mengaku mengetahui hakikat sejati. Kemudian, wahai raja segala burung, mereka yang angkuh terhadap organ kelamin pun muncul sesudahnya.

Word by Word

• साम्यत्वात्: because of equality/similarity
• साम्यत्वात्: Hetu (हेतु/Cause)
• Type: Noun
• Root: साम्यत्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी (5th/Ablative), एकवचन

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

• तथा: thus
• तथा: Sambandha (सम्बन्ध/adverbial)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: क्रियाविशेषण/adverb (‘thus/likewise’)

• एव: indeed
• एव: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अवधारण/particle

• उक्तिः: the statement/mention
• उक्तिः: Karta (कर्ता/Subject)
• Type: Noun
• Root: उक्ति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन

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

• तु: but
• तु: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: विरोध/contrast particle (‘but’)

• तत्त्व-अभिमानितः: from identification with the principle (tattva)
• तत्त्व-अभिमानितः: Hetu (हेतु/Cause - negated)
• Type: Adjective
• Root: तत्त्व (प्रातिपदिक) + अभिमानित (प्रातिपदिक/कृदन्त)
• Form: पुंलिङ्ग, पञ्चमी (5th/Ablative), एकवचन; समासः—तत्पुरुष (‘तत्त्वेन अभिमानितः’/‘तत्त्वाभिमानितः’ = ‘one who identifies with tattva’); here ablative of reason/contrast (‘not due to…’)

• उपस्थ-मानिनः: presiders of the generative organ
• उपस्थ-मानिनः: Karta (कर्ता/Subject)
• Type: Noun
• Root: उपस्थ (प्रातिपदिक) + मानिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; समासः—षष्ठी-तत्पुरुष (‘उपस्थस्य मानिनः’ = ‘those presiding over/identifying with the generative organ’)

• वीन्द्र: O best of heroes
• वीन्द्र: Sambodhana (सम्बोधन/Vocative)
• Type: Noun
• Root: वीन्द्र (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/Vocative), एकवचन; ‘वीर-इन्द्र’ (हे वीरश्रेष्ठ)

• बभूवुः: came into being
• बभूवुः: Kriya (क्रिया/Verb)
• Type: Verb
• Root: भू (धातु)
• Form: लिट् (Perfect), प्रथमपुरुष (3rd person), बहुवचन; परस्मैपद

• तत्: then
• तत्: Sambandha (सम्बन्ध/adverbial)
• Type: Indeclinable
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: अव्ययीभाववत् प्रयोग/indeclinable adverbial use (‘then’)

• अनन्तरम्: afterwards
• अनन्तरम्: Sambandha (सम्बन्ध/adverbial)
• Type: Indeclinable
• Root: अनन्तर (प्रातिपदिक)
• Form: क्रियाविशेषण/adverb (accusative used adverbially: ‘afterwards/immediately after’)

Speaker

Lord Vishnu (narrating to Garuda)

Philosophical Teaching

Concept: Do not confuse classificatory similarity with realization of tattva; abhimāna (egoic identification) can attach to indriyas, including sexuality.

Vedantic Theme: Ahaṅkāra/abhimāna as bondage; viveka between conceptual knowledge and tattva-jñāna; indriya-identification as obstacle to śānti.

Application: Practice humility in learning; observe and reduce ego-identification with sensory/sexual power; cultivate brahmacarya-in-spirit (restraint and responsibility).

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: hasya

Cross References

Related Themes: Garuda Purana 3.5.xx: continuing indriya-abhimāna listings and cautions about identification

Characters & Entities

• Garuda (Vīndra)

FAQs

What is the importance of ego and desire in this Garuda Purana verse?

The verse warns that descriptions are not meant to inflate “I know the truth,” and it highlights how pride rooted in sensual identity (upastha-māna) manifests and leads one away from spiritual discernment.

How does this verse explain the path of the soul in Garuda Purana terms?

By pointing to tattvābhimāna (conceit about reality) and sensual pride, it indicates inner causes that bind the jīva to lower tendencies, which in Garuda Purana narratives become obstacles on the post-death journey and in Yama’s moral order.

Practical application of this wisdom today?

Cultivate humility in spiritual study and restraint in sensual conduct; reduce identification with bodily impulses and replace pride with disciplined ethics and self-control.