Shloka 110

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

Devanagari script

निर्मानमोहा जितसंगदोषा अध्यात्मनित्या विनिवृत्तकामाः / द्वन्द्वैर्विमुक्ताः सुखदुः खसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत्

Transliteration

nirmānamohā jitasaṃgadoṣā adhyātmanityā vinivṛttakāmāḥ / dvandvairvimuktāḥ sukhaduḥ khasaṃjñairgacchantyamūḍhāḥ padamavyayaṃ tat

Translation

جو غرور اور فریبِ نفس سے پاک ہیں، وابستگی سے پیدا ہونے والے عیوب کو مغلوب کر چکے ہیں، باطنی روحانی معرفت میں ہمیشہ قائم ہیں اور جن کی خواہشات تھم گئی ہیں—سکھ اور دکھ کے نام والے دوئیوں سے آزاد—وہ بے فریبی لوگ اُس غیر فانی مقام کو پا لیتے ہیں۔

Word by Word

• निर्मानमोहाः: free from pride and delusion
• निर्मानमोहाः: Visheshana (विशेषण)
• Type: Adjective
• Root: निर् + मान + मोह (प्रातिपदिक)
• Form: पुंलिङ्ग; बहुवचन; प्रथमा (1st/Nominative); (निर्मानाश्च निर्मोहाश्च)

• जितसङ्गदोषाः: having conquered the fault of attachment
• जितसङ्गदोषाः: Visheshana (विशेषण)
• Type: Adjective
• Root: जित (कृदन्त-प्रातिपदिक) + सङ्ग + दोष (प्रातिपदिक)
• Form: पुंलिङ्ग; बहुवचन; प्रथमा (1st/Nominative); (सङ्गदोषान् जितवन्तः)

• अध्यात्मनित्याः: ever established in the Self
• अध्यात्मनित्याः: Visheshana (विशेषण)
• Type: Adjective
• Root: अध्यात्म + नित्य (प्रातिपदिक)
• Form: पुंलिङ्ग; बहुवचन; प्रथमा (1st/Nominative); (अध्यात्मनि नित्याः = ever devoted to the Self)

• विनिवृत्तकामाः: with desires withdrawn
• विनिवृत्तकामाः: Visheshana (विशेषण)
• Type: Adjective
• Root: वि-नि-वृत् (धातु) + काम (प्रातिपदिक)
• Form: पुंलिङ्ग; बहुवचन; प्रथमा (1st/Nominative); (कामेभ्यः विनिवृत्ताः)

• द्वन्द्वैः: by the pairs of opposites
• द्वन्द्वैः: Karana (करण)
• Type: Noun
• Root: द्वन्द्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; बहुवचन; तृतीया (3rd/Instrumental)

• विमुक्ताः: freed
• विमुक्ताः: Karta (कर्ता)
• Type: Verb
• Root: वि-मुच् (धातु)
• Form: क्त-प्रत्यय (Past passive participle); पुंलिङ्ग; बहुवचन; प्रथमा (1st/Nominative)

• सुखदुःखसंज्ञैः: by those termed pleasure and pain
• सुखदुःखसंज्ञैः: Karana (करण)
• Type: Adjective
• Root: सुख + दुःख + संज्ञा (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; बहुवचन; तृतीया (3rd/Instrumental); (सुख-दुःख-संज्ञैः = called pleasure and pain)

• गच्छन्ति: go
• गच्छन्ति: Kriya (क्रिया)
• Type: Verb
• Root: गम् (धातु)
• Form: लट् (Present); प्रथमपुरुष; बहुवचन

• अमूढाः: unbewildered
• अमूढाः: Karta (कर्ता)
• Type: Adjective
• Root: अ + मूढ (प्रातिपदिक)
• Form: पुंलिङ्ग; बहुवचन; प्रथमा (1st/Nominative)

• पदम्: state/abode
• पदम्: Karma (कर्म)
• Type: Noun
• Root: पद (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; द्वितीया (2nd/Accusative)

• अव्ययम्: imperishable
• अव्ययम्: Visheshana (विशेषण)
• Type: Adjective
• Root: अव्यय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; द्वितीया (2nd/Accusative) (पदम् इत्यस्य विशेषण)

• तत्: that
• तत्: Visheshana (विशेषण)
• Type: Adjective
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; द्वितीया (2nd/Accusative) (पदम् इत्यस्य निर्देशक)

Speaker

Lord Vishnu (in dialogue to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Moksha arises from freedom from pride/delusion, conquest of attachment-faults, abiding in adhyatma, cessation of desire, and transcendence of dvandvas (pleasure/pain).

Vedantic Theme: Jivanmukti-sadhana through vairagya and dvandvatita; movement from ahankara-moha to akshara/avyaya-pada (brahma/parama-pada).

Application: Cultivate daily self-inquiry and detachment; observe pleasure/pain as passing opposites; reduce desire through disciplined living and remembrance of the imperishable goal.

Verse Rasa

Primary Rasa: shanta

Cross References

Related Themes: Garuda Purana 2.49.111-114 (mental tirtha, bhakti with vairagya, mukti-ksetra death, sapta-puri moksha)

FAQs

What is the importance of detachment (saṅga-tyāga) in the Garuda Purana?

This verse states that conquering the faults born of attachment and withdrawing desire makes one fit to reach the imperishable state, showing detachment as a direct qualification for liberation.

How does this verse explain the soul’s path beyond pleasure and pain?

It describes the liberated condition as freedom from dvandvas—especially the labels of sukha and duḥkha—implying that the soul progresses by transcending reactive identification with experience.

Practical application of this wisdom today?

Practice reducing ego and craving, cultivate steady inner discipline (adhyātma), and respond to pleasure and pain with equanimity—this trains the mind toward the imperishable goal described here.