Shloka 14

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

Devanagari script

मनोभिमानिनावन्याविन्द्रकामौ प्रजज्ञतुः / तार्क्ष्य ह्यनन्तरौ ज्ञेयौ मुक्तौ संसार एव च

Transliteration

manobhimānināvanyāvindrakāmau prajajñatuḥ / tārkṣya hyanantarau jñeyau muktau saṃsāra eva ca

Translation

Mula kay Manobhimaninī, isinilang ang isa pang pares—si Indra at si Kāma. At, O Tārkṣya (Garuda), yaong dalawang isinilang kaagad pagkatapos ay dapat maunawaang mga pinalaya (mukta) kahit nananatili sa pag-iral ng sanlibutan (saṃsāra).

Word by Word

• manaḥ-abhimāninau: two presiding deities of mind
• manaḥ-abhimāninau: Karta (कर्ता)
• Type: Noun
• Root: manaḥ (प्रातिपदिक) + abhimānin (प्रातिपदिक) (समास)
• Form: Puṃliṅga (masculine), Prathamā (1st/Nominative), Dvivacana (dual)

• anyau: two others
• anyau: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: anya (प्रातिपदिक)
• Form: Puṃliṅga (masculine), Prathamā (1st/Nominative), Dvivacana (dual); विशेषण

• indra-kāmau: Indra and Kāma
• indra-kāmau: Karta (कर्ता)
• Type: Noun
• Root: indra (प्रातिपदिक) + kāma (प्रातिपदिक) (समास)
• Form: Puṃliṅga (masculine), Prathamā (1st/Nominative), Dvivacana (dual)

• prajajñatuḥ: were born/arose
• prajajñatuḥ: Kriyā (क्रिया)
• Type: Verb
• Root: pra-√jan (धातु)
• Form: Luṅ-lakāra (Aorist/past), Prathama-puruṣa (3rd person), Dvivacana (dual); parasmaipada

• tārkṣya: O Tārkṣya (Garuḍa)
• tārkṣya: Sambodhana (सम्बोधन)
• Type: Noun
• Root: tārkṣya (प्रातिपदिक)
• Form: Puṃliṅga (masculine), Sambodhana (Vocative), Ekavacana (singular)

• hi: indeed
• hi: Sambandha-bodhaka (सम्बन्ध-बोधक)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: Avyaya, nipāta (emphatic particle)

• anantarau: the two subsequent (ones)
• anantarau: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: anantara (प्रातिपदिक)
• Form: Puṃliṅga (masculine), Prathamā (1st/Nominative), Dvivacana (dual); विशेषण

• jñeyau: are to be known
• jñeyau: Vidheyaviśeṣaṇa (विधेय-विशेषण)
• Type: Adjective
• Root: √jñā (धातु) + ya (प्रत्यय)
• Form: Kṛtya (gerundive) in -ya; Puṃliṅga (masculine), Prathamā (1st/Nominative), Dvivacana (dual); ‘to be known’

• muktau: liberated (two)
• muktau: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: mukta (प्रातिपदिक)
• Form: Puṃliṅga (masculine), Prathamā (1st/Nominative), Dvivacana (dual); विशेषण

• saṃsāre: in saṃsāra (worldly existence)
• saṃsāre: Adhikaraṇa (अधिकरण)
• Type: Noun
• Root: saṃsāra (प्रातिपदik)
• Form: Puṃliṅga (masculine), Saptamī (7th/Locative), Ekavacana (singular)

• eva: indeed/just
• eva: Sambandha-bodhaka (सम्बन्ध-बोधक)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: Avyaya, avadhāraṇa (restrictive particle)

• ca: and
• ca: Samuccaya (समुच्चय)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Avyaya, samuccaya (conjunction)

Speaker

Lord Vishnu (narrating to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Jivanmukti—liberation while still appearing within worldly existence; birth does not negate freedom for the liberated.

Vedantic Theme: Jivanmukti and non-attachment (asanga) amid vyavahara; liberation as knowledge rather than relocation.

Application: Cultivate inner detachment and self-knowledge so duties continue without bondage; treat roles as functional, not identity.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana (Brahma-khanda/cosmogony sections): enumerations of tattvas, indriyas, and devata-correspondences; Garuda Purana (Preta-kalpa): contrast of bound jiva vs liberated state (general thematic link)

Characters & Entities

• Garuda (Tarkshya)
• Indra
• Kama
• Manobhimanini

FAQs

What does this verse teach about liberation in the Garuda Purana?

It introduces the idea that certain beings can be regarded as ‘mukta’ (liberated) even while functioning within saṃsāra—pointing to liberation as a state of realization, not merely a post-death condition.

How does this verse fit the Vishnu–Garuda dialogue?

Vishnu addresses Garuda as ‘Tārkṣya’ while listing births and statuses of beings, blending cosmological genealogy with spiritual classification (who is considered liberated).

Practical application of this wisdom today?

It encourages cultivating inner freedom (detachment, clarity, dharma) so that one can live in the world without being bound by it—an ethical and contemplative approach to daily life.