Brahma Khanda Adhyaya 15 Shloka 67 - Garuda Purana | Portuguese | Vedapath

Vyasa

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Shloka 67

Vishnu-sahasranāma-style Japa: Vishnu as Cosmic Cause and Inner Self

Antaryāmin

Devanagari script

इन्द्रात्मा चैव ब्रह्मात्मा रुद्रा(शान्ता)त्मा च मनोस्तथा / दक्षप्रजापतेरात्मा सत्या (स्रष्टा)त्मा परमस्तथा

Transliteration

indrātmā caiva brahmātmā rudrā(śāntā)tmā ca manostathā / dakṣaprajāpaterātmā satyā (sraṣṭā)tmā paramastathā

Translation

Ele é, de fato, o Si interior de Indra, o Si interior de Brahmā e o Si interior de Rudra (em sua forma pacificada e auspiciosa); do mesmo modo, é o Si de Manu. Ele é o Si de Dakṣa Prajāpati; Ele é o próprio Si da Verdade (Satya) — o Si supremo e transcendente.

Word by Word

इन्द्रात्माthe Self of Indra

चand

एवindeed

ब्रह्मात्माthe Self of Brahmā/Brahman

रुद्रात्माthe Self of Rudra

चand

मनःmind

तथाlikewise

दक्षप्रजापतेःof Dakṣa Prajāpati

आत्माSelf

सत्यात्माthe True Self (or Creator-Self)

परमःsupreme

तथाlikewise

Speaker

Lord Viṣṇu (speaking to Garuḍa/Vinātā-putra)

Philosophical Teaching

Concept: The one Supreme Self indwells Indra, Brahmā, Rudra, Manu, and Dakṣa; He is Satya itself—transcendent and supreme.

Vedantic Theme: Īśvara as antaryāmin of all devatās; unity behind the many; Satya/Brahman as ultimate reality.

Application: Shift worship from sectarian rivalry to unified devotion; contemplate Truth (satya) as the divine presence in all authority and creativity; cultivate truthfulness as spiritual practice.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Geographic Context

Type: celestial-cosmic hierarchy

Cross References

Related Themes: Culmination of the indwelling-Self catalog in 1.15.63–67, moving from elements/senses to devatās and cosmic rulers

Characters & Entities

Indra

Brahmā

Rudra (Śiva)

Manu

Dakṣa Prajāpati

Satya (Truth)

FAQs

What is the importance of the ‘inner Self (ātmā)’ teaching in the Garuḍa Purāṇa?

This verse emphasizes the Antaryāmin doctrine: one Supreme Reality is present as the inner Self in all divine offices (Indra, Brahmā, Rudra, etc.), grounding devotion and dharma in a single transcendent source.

How does this verse explain the relationship between gods like Indra, Brahmā, and Rudra?

It presents them as empowered roles whose inner essence is the same Supreme Self; the plurality of deities functions within a unity of Paramātman.

Practical application of this wisdom today?

See the same divine Self behind power, creation, and dissolution—cultivating humility, ethical conduct, and steady devotion without sectarian hostility.