Shloka 30

परमार्थ-निर्णयः—श्रेयस्-भेदः, कर्म-ध्यान-सीमा, एकात्मदर्शनम्

Devanagari script

परज्ञानमयो ऽसद्भिर् नामजात्यादिभिर् विभुः न योगवान् न युक्तो ऽभून् नैव पार्थिव योक्ष्यति

Transliteration

parajñānamayo 'sadbhir nāmajātyādibhir vibhuḥ na yogavān na yukto 'bhūn naiva pārthiva yokṣyati

Translation

الربّ الكلّيّ السريان هو وعيٌ محضٌ متعالٍ؛ غير أنّ المضلَّلين يُلصقون به فروقًا غير حقيقية كالأسماء والطبقات وغيرها. والحقّ أنّه لم يُقَيَّد قطّ ولم يقترن بحدّ؛ أيها الملك، لن يُقَيَّد في زمانٍ من الأزمنة.

Word by Word

• परज्ञानमयः: consisting of higher knowledge
• परज्ञानमयः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: पर (प्रातिपदिक) + ज्ञान (प्रातिपदिक) + मय (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; समासः—तत्पुरुषः (परज्ञानम् इव/परज्ञानस्य मयः = ‘consisting of higher knowledge’)

• असद्भिः: by the unreal/false (people/things)
• असद्भिः: Karana (Instrument/करण)
• Type: Noun
• Root: असत् (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन

• नामजात्यादिभिः: by name, class, etc.
• नामजात्यादिभिः: Karana (Instrument/करण)
• Type: Noun
• Root: नाम (प्रातिपदिक) + जाति (प्रातिपदिक) + आदि (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन; समासः—द्वन्द्वः (नाम + जाति + आदि)

• विभुः: the all-pervading Lord
• विभुः: Karta (Subject/कर्ता)
• Type: Noun
• Root: विभु (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• न: not
• न: Sambandha/Modifier (सम्बन्ध/विशेषण)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय (negative particle)

• योगवान्: possessed of yoga
• योगवान्: Karta (Subject-complement/कर्ता-विशेषण)
• Type: Adjective
• Root: योगवत् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; ‘-वत्’ प्रत्ययान्त विशेषण

• न: not
• न: Sambandha/Modifier (सम्बन्ध/विशेषण)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय

• युक्तः: joined/engaged (in yoga)
• युक्तः: Karta (Subject-complement/कर्ता-विशेषण)
• Type: Adjective
• Root: युक्त (कृदन्त; √युज् (धातु) + क्त)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; क्त-प्रत्ययान्त भूतकर्मणि/भूतभावे (past passive participle)

• अभूत्: was/became
• अभूत्: Kriya (Action/क्रिया)
• Type: Verb
• Root: √भू (धातु)
• Form: लङ् (Imperfect/Past), प्रथमपुरुष (3rd person), एकवचन; परस्मैपदम्

• न: not
• न: Sambandha/Modifier (सम्बन्ध/विशेषण)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय

• एव: indeed/just
• एव: Sambandha/Modifier (सम्बन्ध/विशेषण)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अवधारणार्थक-अव्यय (emphatic particle)

• पार्थिव: O king
• पार्थिव: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: पार्थिव (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/Vocative), एकवचन

• योक्ष्यति: will join/yoke (will practice/engage)
• योक्ष्यति: Kriya (Action/क्रिया)
• Type: Verb
• Root: √युज् (धातु)
• Form: लृट् (Simple Future), प्रथमपुरुष (3rd person), एकवचन; परस्मैपदम्

Speaker

Sage Parāśara (teaching Maitreya; the verse addresses a kingly listener as 'pārthiva' in the line)

Philosophical Teaching

Concept: The all-pervading Lord is pure consciousness and is never truly bound by superimposed distinctions like name and social identity.

Vedantic Theme: Brahman

Application: Practice viveka by noticing and dropping identity-labels (name/status) in meditation and daily reactions, returning attention to witnessing awareness.

Vishishtadvaita: Affirms the Lord’s transcendence of limiting upādhis while maintaining His all-pervasive reality (vibhu), compatible with an immanent yet unbound Brahman.

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

Characters & Entities

• Vishnu

FAQs

What is the significance of nāma (name) and jāti (kind/caste) in this Vishnu Purana verse?

The verse treats nāma and jāti as unreal superimpositions—labels projected onto the all-pervading Lord—showing that such distinctions do not define Vishnu’s true nature.

How does Sage Parāśara explain bondage and freedom here?

Parāśara frames bondage as attachment to limiting adjuncts; Vishnu, being para-jñāna itself, is never truly 'yukta' (joined) to them—thus He was not bound in the past and will not be bound in the future.

What is the theological importance of Lord Vishnu in this context?

Vishnu is affirmed as vibhu—supreme, all-pervading consciousness—transcending worldly classifications, supporting the Purana’s vision of Vishnu as the ultimate, unconditioned ground of reality.