Shloka 32

ध्रुवस्य तपः — देवमायाविघ्नाः, विष्णोर्दर्शनम्, स्तुतिः, ध्रुवस्थानप्रदानम्

Devanagari script

ते समेत्य जगद्योनिम् अनादिनिधनं हरिम् शरण्यं शरणं यातास् तपसा तस्य तापिताः

Transliteration

te sametya jagadyonim anādinidhanaṃ harim śaraṇyaṃ śaraṇaṃ yātās tapasā tasya tāpitāḥ

Translation

Vom Feuer Seiner Askese versengt, kamen sie zusammen und suchten Zuflucht bei Hari, dem Schoß des Universums, ohne Anfang und Ende, dem wahren Beschützer, der Hingabe würdig ist.

Word by Word

• ते: they
• ते: Karta (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्गे प्रथमा (1st/Nominative) बहुवचनम्; सर्वनाम (pronoun)

• समेत्य: having approached/assembled
• समेत्य: Kriya-viseshana (Adverbial modifier)
• Type: Indeclinable
• Root: सम्-इ (धातु) → समेत्य (क्त्वान्त/अव्ययीभाव-रूप)
• Form: क्त्वान्त (absolutive/gerund), अव्ययवत्; पूर्वक्रिया (having done)

• जगद्-योनिम्: the source of the world
• जगद्-योनिम्: Karma (Object/कर्म)
• Type: Noun
• Root: जगत् (प्रातिपदिक) + योनि (प्रातिपदिक)
• Form: तत्पुरुष-समासः (षष्ठी-तत्पुरुषः: जगतः योनि:); स्त्रीलिङ्गे द्वितीया (2nd/Accusative) एकवचनम्

• अनादि-निधनम्: beginningless and endless
• अनादि-निधनम्: Karma (Object/कर्म)
• Type: Adjective
• Root: अनादि (प्रातिपदिक) + निधन (प्रातिपदिक)
• Form: द्वन्द्व-समासः (अनादिः च निधनम् च → अनादिनिधनम्, समाहार/कर्मधारय-प्रायः प्रयोगः); नपुंसकलिङ्गे द्वितीया एकवचनम्; विशेषणम् (to हरिम्)

• हरिम्: Hari (Vishnu)
• हरिम्: Karma (Object/कर्म)
• Type: Noun
• Root: हरि (प्रातिपदिक)
• Form: पुंलिङ्गे द्वितीया (2nd/Accusative) एकवचनम्

• शरण्यम्: worthy of refuge
• शरण्यम्: Karma (Object/कर्म)
• Type: Adjective
• Root: शरण्य (प्रातिपदिक)
• Form: पुंलिङ्गे द्वितीया एकवचनम्; विशेषणम् (to हरिम्)

• शरणम्: refuge
• शरणम्: Karma (Object/कर्म)
• Type: Noun
• Root: शरण (प्रातिपदिक)
• Form: नपुंसकलिङ्गे द्वितीया (2nd/Accusative) एकवचनम्; गत्यर्थक-क्रियायाः कर्म (to take as refuge)

• याताः: (they) have gone
• याताः: Karta (Subject/कर्ता)
• Type: Verb
• Root: या (धातु) → यात (क्त-प्रत्यय)
• Form: क्त (past passive participle) पुंलिङ्गे प्रथमा बहुवचनम्; कर्तरि प्रयोगः (they have gone)

• तपसा: by austerity
• तपसा: Karana (Instrument/करण)
• Type: Noun
• Root: तपस् (प्रातिपदिक)
• Form: नपुंसकलिङ्गे तृतीया (3rd/Instrumental) एकवचनम्

• तस्य: of him/of that (austerity)
• तस्य: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्गे षष्ठी (6th/Genitive) एकवचनम्; सर्वनाम

• तापिताः: tormented/afflicted
• तापिताः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: तप् (धातु) → तापित (णिच्+क्त)
• Form: णिच् (causative) + क्त (PPP); पुंलिङ्गे प्रथमा बहुवचनम्; विशेषणम् (to ते)

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Dhruva’s tapas and the gods seeking refuge in Vishnu

Teaching: Devotional

Quality: authoritative

Philosophical Teaching

Concept: When overwhelmed, beings should take śaraṇāgati to Hari, the beginningless and endless source of the universe.

Vedantic Theme: Brahman

Application: Practice surrender (prapatti) through prayer and reliance on the Lord rather than panic-driven control.

Vishishtadvaita: Vishnu is both transcendent (anādinidhana) and the immanent material cause (jagadyoni) whom all may approach as protector.

Vaishnava Theology

Vishnu Form: Hari

Bhakti Type: Dasya

Jagat Karana: Yes

Characters & Entities

• Vishnu (Hari)

FAQs

What is the significance of calling Vishnu 'jagadyoni' in the Vishnu Purana?

It identifies Vishnu as the ultimate source and sustaining ground of the cosmos, not merely a deity within creation but the origin from which the world arises.

How does Sage Parāśara explain the idea of taking refuge (śaraṇa) in this context?

By portraying beings who, overwhelmed by the Lord’s power, collectively approach Hari as the only dependable shelter—emphasizing surrender to the Supreme as the decisive spiritual response.

What is the theological importance of Lord Vishnu being described as 'anādinidhana' here?

It frames Vishnu as eternal and absolute—without beginning or end—supporting the Purana’s presentation of Hari as the Supreme Reality beyond temporal cycles of creation and dissolution.