Shloka 91

Mukti-tattva Upadeśa: Knowledge as the Direct Cause of Liberation

Devanagari script

आगमोक्तं विवेकोत्थं द्विधा ज्ञानं प्रचक्षते / शब्दव्रह्मागममयं परं ब्रह्म विवेकजम्

Transliteration

āgamoktaṃ vivekotthaṃ dvidhā jñānaṃ pracakṣate / śabdavrahmāgamamayaṃ paraṃ brahma vivekajam

Translation

Mereka menyatakan pengetahuan itu dua macam: pengetahuan yang diajarkan oleh Āgama dan pengetahuan yang timbul daripada viveka (daya pembedaan). Yang pertama tersusun sebagai ‘Brahman Sabda’ (śabda-brahman) yang berwujud ajaran kitab; sedangkan Brahman Tertinggi disedari melalui viveka.

Word by Word

• āgama-uktam: stated in the āgamas
• āgama-uktam: Visheshana (विशेषणम्)
• Type: Adjective
• Root: āgama (प्रातिपदिक) + ukta (कृदन्त-प्रातिपदिक; √vac)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; तत्पुरुष-समासः (षष्ठी-तत्पुरुषः: आगमे उक्तम्)

• viveka-uttham: arising from discernment
• viveka-uttham: Visheshana (विशेषणम्)
• Type: Adjective
• Root: viveka (प्रातिपदिक) + uttha (कृदन्त-प्रातिपदिक; ud-√sthā)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; तत्पुरुष-समासः (पञ्चमी-तत्पुरुषः: विवेकात् उत्थम् = arising from discrimination)

• dvidhā: in two ways
• dvidhā: Sambandha (सम्बन्धः)
• Type: Indeclinable
• Root: dvidhā (अव्यय)
• Form: Adverb (प्रकारवाचक-अव्यय)

• jñānam: knowledge
• jñānam: Karma (कर्म)
• Type: Noun
• Root: jñāna (प्रातिपदिक)
• Form: Neuter, Accusative (2nd/द्वितीया), Singular

• pracakṣate: they describe/declare
• pracakṣate: Kriya (क्रिया)
• Type: Verb
• Root: pra-√cakṣ (धातु)
• Form: Present tense (लट्), 3rd Person (प्रथम-पुरुष), Plural; Ātmanepada

• śabda-brahma-āgama-mayam: consisting of āgamas of śabda-brahman
• śabda-brahma-āgama-mayam: Visheshana (विशेषणम्)
• Type: Adjective
• Root: śabda (प्रातिपदिक) + brahman (प्रातिपदिक) + āgama (प्रातिपदिक) + maya (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; बहुपद-तत्पुरुषः: ‘consisting of āgama which is (about) śabda-brahman’

• param: supreme
• param: Visheshana (विशेषणम्)
• Type: Adjective
• Root: para (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular

• brahma: Brahman (Absolute)
• brahma: Karta (कर्ता)
• Type: Noun
• Root: brahman (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular

• viveka-jam: born of discernment
• viveka-jam: Visheshana (विशेषणम्)
• Type: Adjective
• Root: viveka (प्रातिपदिक) + ja (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; तत्पुरुष-समासः (पञ्चमी-तत्पुरुषः: विवेकात् जातम्)

Speaker

Lord Vishnu (in dialogue with Garuda)

Philosophical Teaching

Concept: Twofold knowledge: āgama-based (śabda-brahman) and viveka-born realization of para-brahman; the latter is the direct apprehension of the Supreme.

Vedantic Theme: Distinction between parokṣa (scriptural/conceptual) and aparokṣa (discernment-realized) Brahman; śabda as pramāṇa culminating in direct insight.

Application: Use scripture to orient inquiry, then cultivate viveka through reflection, meditation, and disidentification from the non-self until direct realization dawns.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana 2.49.90 (Guru as means beyond mere āgama study); Garuda Purana 2.49.94 (true knowledge is liberation-giving)

Characters & Entities

• Brahman
• Agama (scripture)
• Viveka (discernment)

FAQs

What is the importance of two kinds of knowledge (āgama and viveka) in the Garuda Purana?

This verse frames spiritual learning as both scriptural instruction (āgama) and inner discernment (viveka), indicating that revelation guides practice while realization of the Supreme is confirmed through direct discrimination.

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

In the Preta Kanda’s instructional setting, it implies that liberation-oriented understanding is not only ritual or textual knowledge (śabda-brahman) but culminates in viveka that leads beyond conditioned states toward realization of the Supreme Brahman.

Practical application of this wisdom today?

Study authoritative teachings with humility, but regularly test them through self-inquiry and ethical clarity—using discernment to move from mere recitation and belief toward lived realization.