Shloka 26

Brahmāṇḍa-Āvaraṇa Nirūpaṇa, Virajā-Setu, and Prākṛta–Vaikṛta Sṛṣṭi

Devanagari script

लक्ष्म्यात्मिका तु सा ज्ञेया लिङ्गदेहविदारिणी / ब्रह्मत्वयोग्या ऋजवो नाम देवाः प्रकीर्तिताः

Transliteration

lakṣmyātmikā tu sā jñeyā liṅgadehavidāriṇī / brahmatvayogyā ṛjavo nāma devāḥ prakīrtitāḥ

Translation

သူမကို လက္ရှ္မီ၏ သဘာဝတရားတည်းဟု သိရမည်၊ လိင်္ဂဒေဟ (သိမ်မွေ့ကိုယ်) ကို ခွဲဖောက်ဖျက်ဆီးသူ ဖြစ်သည်။ «ဣဇဝ» ဟု ခေါ်သော ဒေဝတားတို့သည် ဗြဟ္မတ്വ (ဗြဟ္မအဖြစ်) သို့ ယೋಗ್ಯသူများဟု ကြေညာထားသည်။

Word by Word

• lakṣmyātmikā: of Lakṣmī-nature
• lakṣmyātmikā: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: lakṣmī + ātmikā (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (Nominative), एकवचन; षष्ठी-तत्पुरुषः (having the nature of Lakṣmī)

• tu: indeed/but
• tu: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: tu (अव्यय)
• Form: अव्यय; विरोध/अन्वयार्थक (but/indeed)

• sā: she/that (one)
• sā: Karta (कर्ता)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; सर्वनाम (pronoun)

• jñeyā: to be known
• jñeyā: Vidheyaviśeṣaṇa (विधेयविशेषण)
• Type: Adjective
• Root: jñā (ज्ञा धातु) + ya (कृत् प्रत्यय)
• Form: कृत्य-प्रत्ययान्त (gerundive/कृत्य), स्त्रीलिङ्ग, प्रथमा, एकवचन; कर्मणि-भावे ‘to be known’

• liṅgadehavidāriṇī: splitter of the liṅga-body (subtle body)
• liṅgadehavidāriṇī: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: liṅga + deha + vidāriṇī (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; बहुपद-तत्पुरुषः (one who splits the subtle-body)

• brahmatvayogyāḥ: fit for Brahmanhood
• brahmatvayogyāḥ: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: brahmatva + yogyā (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन; तत्पुरुषः (fit for Brahmanhood)

• ṛjavaḥ: the Ṛjavas (a class of beings)
• ṛjavaḥ: Karta (कर्ता)
• Type: Noun
• Root: ṛju (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन

• nāma: by name
• nāma: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: nāma (अव्यय)
• Form: अव्यय; नामार्थक/इति-अर्थे (called/by name)

• devāḥ: gods
• devāḥ: Karta (कर्ता)
• Type: Noun
• Root: deva (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन

• prakīrtitāḥ: have been proclaimed
• prakīrtitāḥ: Kriyā (क्रिया)
• Type: Verb
• Root: pra + kīrt (कीर्त् धातु) + ta (क्त)
• Form: क्त-प्रत्ययान्त भूतकर्मणि कृदन्त (past passive participle), पुंलिङ्ग, प्रथमा, बहुवचन; कर्मणि प्रयोगः (have been proclaimed)

Speaker

Lord Vishnu (in discourse to Garuda)

Pretakalpa Layer

Afterlife Stage: Moksha

Philosophical Teaching

Concept: Liberation involves severing the subtle-body continuity; Virajā as Lakṣmī-śakti performs this ‘liṅga-deha-vidāraṇa’. The Ṛjavas are declared Brahma-state eligible.

Vedantic Theme: Separation from upādhis (subtle adjuncts) as condition for Brahma-sāyujya; śakti as grace enabling the final cut; eligibility (yogyatā) for brahmatva.

Application: Integrate devotion to the divine śakti/Viṣṇu-Lakṣmī principle with discriminative insight: practice detachment from subtle identifications (ego-patterns, latent impressions) through meditation, mantra, and ethical purification.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Geographic Context

Type: metaphysical principle / river-deity

Cross References

Related Themes: Garuda Purana motifs of liṅga-śarīra and post-mortem subtle travel (general); Garuda Purana liberation discussions where grace and knowledge sever bondage (general)

Characters & Entities

• Lakshmi
• Ṛjavas (Devas)
• Brahman

FAQs

What is the importance of the subtle body (liṅga-deha) in Garuda Purana?

This verse highlights that liberation is linked with breaking through or dissolving the subtle-body sheath; the liṅga-deha is treated as a key layer that binds consciousness to conditioned experience until transcended.

How does this verse explain the path of the soul toward liberation?

It suggests a movement from embodied subtle conditioning toward Brahma-state: the “rending of the subtle body” symbolizes severing residual identity and karmic impressions, enabling fitness for Brahmanhood.

Practical application of this wisdom today?

Cultivate inner purity and detachment—reduce identification with status, pleasure, and fear—so the mind becomes fit for higher knowledge; pair this with disciplined practice (dharma, japa, meditation) aimed at loosening subtle attachments.