Shloka 35
Sṛṣṭi-krama, Pratibimba-Upādhi, and Viṣṇu as Primary Brahman
with Pralaya and Nāma-Stuti
विष्णावेव ब्रह्मशब्दो हि मुख्यो ह्यन्येष्वमुख्यो ब्रह्मरुद्रादिकेषु / अनन्तगुणपूर्णत्वाद्ब्रह्मेति हरिरुच्यते
viṣṇāveva brahmaśabdo hi mukhyo hyanyeṣvamukhyo brahmarudrādikeṣu / anantaguṇapūrṇatvādbrahmeti harirucyate
Der Ausdruck „Brahman“ gilt in erster und eigentlicher Bedeutung allein für Viṣṇu; bei anderen—wie Brahmā, Rudra und den übrigen—ist er nur in abgeleitetem Sinn. Weil Hari von unendlichen und vollkommenen Eigenschaften erfüllt ist, wird Er „Brahman“ genannt.
Lord Vishnu (in discourse to Garuda/Vinata-putra)
Concept: ‘Brahman’ is chiefly (mukhya) applicable to Viṣṇu; for Brahmā, Rudra, etc., it is secondary (gauna). Hari is termed Brahman because He is infinitely and perfectly endowed with qualities.
Vedantic Theme: Śabda-pramāṇa and lakṣaṇā/gaunatā: the Supreme as ananta-kalyāṇa-guṇa-paripūrṇa; Brahman as Bhagavān (saguṇa in the sense of infinite auspicious attributes).
Application: Use scriptural terms carefully: reserve ultimate predicates for the Supreme; cultivate contemplation of Viṣṇu’s ananta-kalyāṇa-guṇas as a bhakti-jnana practice.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Related Themes: Garuda Purana 3.2.34 (Viṣṇu as supreme); Garuda Purana 3.2.36-38 (no other has infinite qualities; dharma and scriptural statements about infinity)
FAQs
This verse defines “Brahman” as a title that applies in the fullest, primary sense to Viṣṇu/Hari, grounding the word in the idea of infinite, complete divine qualities.
No. It states that the label “Brahman” is not primary for them; their association with the term is secondary compared to Viṣṇu, who is described as infinitely complete in attributes.
Use it to clarify devotion and study: when reflecting on the highest reality (Brahman), focus on cultivating remembrance, worship, and ethical living aligned with Hari’s divine qualities.