Shloka 69

ध्रुवस्य तपः — देवमायाविघ्नाः, विष्णोर्दर्शनम्, स्तुतिः, ध्रुवस्थानप्रदानम्

Devanagari script

ह्लादिनी संधिनी संवित् त्वय्य् एका सर्वसंस्थितौ ह्लादतापकरी मिश्रा त्वयि नो गुणवर्जिते

Transliteration

hlādinī saṃdhinī saṃvit tvayy ekā sarvasaṃsthitau hlādatāpakarī miśrā tvayi no guṇavarjite

Translation

The powers of bliss (hlādinī), of sustenance and cohesion (sandhinī), and of consciousness (saṃvit) abide in You as one—O support and ground of all. Yet in us they appear as a mingled force, producing both delight and torment; but in You, who are free from the guṇas, they are not so divided or tainted.

Word by Word

• ह्लादिनी: the bliss-giving (power)
• ह्लादिनी: Karta (Subject/कर्ता)
• Type: Noun
• Root: ह्लादिनी (ह्लाद धातु, णिनि-प्रत्यय; कृदन्त-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; शक्तिवाचक-नाम

• संधिनी: the sustaining/combining (power)
• संधिनी: Karta (Subject/कर्ता)
• Type: Noun
• Root: संधिनी (सम् + धा धातु, णिनि-प्रत्यय; कृदन्त-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• संवित्: consciousness, awareness
• संवित्: Karta (Subject/कर्ता)
• Type: Noun
• Root: संविद्/संवित् (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• त्वयि: in you
• त्वयि: Adhikarana (Locus/अधिकरण)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: सप्तमी-विभक्ति (Locative/7th), एकवचन

• एका: one, single
• एका: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: एक (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण

• सर्व-संस्थितौ: in the state/ground of all (universal abiding)
• सर्व-संस्थितौ: Adhikarana (Locus/अधिकरण)
• Type: Noun
• Root: सर्व (प्रातिपदिक) + संस्थिति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, सप्तमी-विभक्ति (Locative/7th), एकवचन; षष्ठी-तत्पुरुष (सर्वस्य संस्थितिः)

• ह्लाद-ताप-करि: producing pleasure and pain
• ह्लाद-ताप-करि: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: ह्लाद (प्रातिपदिक) + ताप (प्रातिपदिक) + करिन् (कृ धातु, णिनि-प्रत्यय; कृदन्त-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; द्वन्द्व (ह्लादः च तापः च) + तत्पुरुष (ह्लादतापयोः करिणी)

• मिश्रा: mixed
• मिश्रा: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: मिश्र (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण

• त्वयि: in you
• त्वयि: Adhikarana (Locus/अधिकरण)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: सप्तमी-विभक्ति, एकवचन

• नः: of us/our
• नः: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी-विभक्ति (Genitive/6th), बहुवचन; सर्वनाम

• गुण-वर्जिते: in you who are devoid of qualities
• गुण-वर्जिते: Adhikarana (Locus/अधिकरण)
• Type: Adjective
• Root: गुण (प्रातिपदिक) + वर्जित (वृज्/वर्ज् धातु, क्त-प्रत्यय; कृदन्त)
• Form: पुंलिङ्ग, सप्तमी-विभक्ति (Locative/7th), एकवचन; क्त-प्रत्ययान्त कृदन्त; ‘गुणैः वर्जितः’ (तृतीया-तत्पुरुषार्थ)

Speaker

Sage Parāśara (teaching to Maitreya; verse in the flow of praising/defining the Supreme Vishnu)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: How divine śakti functions as bliss, sustenance, and consciousness, and how guṇas affect embodied experience

Teaching: Philosophical

Quality: revealing

Cosmological Context

Creation Stage: Primary

Philosophical Teaching

Concept: In the Lord the powers of bliss, cohesion, and consciousness are one and guṇa-free, whereas in embodied beings they appear mixed and become sources of both pleasure and pain due to guṇic conditioning.

Vedantic Theme: Maya

Application: Cultivate sattva through discipline and devotion, and practice viveka to distinguish the guṇa-mixed mind from the guṇa-transcendent divine ground.

Vishishtadvaita: Distinguishes the Lord’s nirguṇatva (freedom from prakṛti-guṇas) while allowing real śakti and real world-process as dependent on Him.

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

Lakshmi Presence: Sri

Jagat Karana: Yes

Characters & Entities

• Vishnu

FAQs

What is the significance of hlādinī, sandhinī, and saṃvit in the Vishnu Purana?

They denote bliss, sustaining cohesion, and consciousness—present as a single, undivided power in Vishnu, but experienced in mixed and fragmented ways by embodied beings.

How does Sage Parāśara explain the mixture of pleasure and pain?

He implies that in conditioned existence these powers operate through guṇas and limitation, so they become “miśrā” (mixed), yielding both delight and suffering—unlike in Vishnu who is guṇa-transcendent.

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

Vishnu is presented as the all-supporting Supreme in whom divine powers remain pure and unified, establishing Him as the ultimate ground of consciousness and bliss beyond prakṛti’s guṇas.