Shloka 89

ध्रुवस्य तपः — देवमायाविघ्नाः, विष्णोर्दर्शनम्, स्तुतिः, ध्रुवस्थानप्रदानम्

Devanagari script

तस्यैतद् अपरं बाल येनाहं परितोषितः माम् आराध्य नरो मुक्तिम् अवाप्नोत्य् अविलम्बितम्

Transliteration

tasyaitad aparaṃ bāla yenāhaṃ paritoṣitaḥ mām ārādhya naro muktim avāpnoty avilambitam

Translation

And further, child, this is the supreme secret by which I am fully pleased: by worshipping Me, a man attains liberation without delay.

Word by Word

• tasya: of that
• tasya: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी (6th), एकवचन; genitive = of that/its

• etat: this
• etat: Karma (Object/कर्म)
• Type: Noun
• Root: etad (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; demonstrative = this

• aparam: another, further
• aparam: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: apara (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; adjective = other, further

• bāla: O child
• bāla: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: bāla (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th), एकवचन; vocative = O child

• yena: by which
• yena: Karana (Instrument/करण)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग/पुंलिङ्ग, तृतीया (3rd), एकवचन; instrumental relative = by which/whereby

• aham: I
• aham: Karta (Subject/कर्ता)
• Type: Noun
• Root: asmad (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, प्रथमा (1st), एकवचन; nominative = I

• paritoṣitaḥ: (am) pleased
• paritoṣitaḥ: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: paritoṣita (कृदन्त-प्रातिपदिक; √tuṣ (तुष्) + pari + क्त)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; क्त-प्रत्ययान्त (PPP) used predicatively = pleased/satisfied

• mām: me
• mām: Karma (Object/कर्म)
• Type: Noun
• Root: asmad (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, द्वितीया (2nd), एकवचन; accusative = me

• ārādhya: having worshipped
• ārādhya: Purvakala (Prior action/पूर्वकाल)
• Type: Verb
• Root: √rādh (राध्) + ā (उपसर्ग) + ल्यप् (क्त्वा-प्रत्यय; अव्ययीभाव)
• Form: अव्ययकृदन्त (gerund/क्त्वान्त-समकक्ष: ल्यप्) = having worshipped/propitiated

• naraḥ: a man
• naraḥ: Karta (Subject/कर्ता)
• Type: Noun
• Root: nara (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; nominative = man/person

• muktim: liberation
• muktim: Karma (Object/कर्म)
• Type: Noun
• Root: mukti (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd), एकवचन; accusative = liberation

• avāpnoti: attains
• avāpnoti: Kriya (Verb/क्रिया)
• Type: Verb
• Root: ava + √āp (आप्)
• Form: लट्-लकार (present), प्रथमपुरुष (3rd person), एकवचन; parasmaipada = attains

• avilambitam: without delay
• avilambitam: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: avilambita (प्रातिपदिक; a- + विलम्बित)
• Form: अव्ययवत् क्रियाविशेषण (adverbial accusative neuter) = without delay, immediately

Speaker

Lord Vishnu (appearing to Dhruva)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: The ‘supreme secret’ that pleases the Lord and grants liberation.

Teaching: Devotional

Quality: revealing

Philosophical Teaching

Concept: The Lord is pleased by worship (ārādhana), and His pleasure grants immediate liberation.

Vedantic Theme: Moksha

Application: Adopt steady daily worship—name, mantra, and offering—aimed at pleasing God rather than bargaining for results.

Vishishtadvaita: Moksha is attained by the Lord’s prasāda (grace) responding to bhakti, not by autonomous self-effort alone.

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: shanta

Jagat Karana: Yes

Characters & Entities

• Vishnu
• Dhruva

FAQs

What is the significance of immediate liberation (avilambitam) in the Vishnu Purana?

This verse emphasizes that sincere worship of Vishnu, when it truly pleases Him, can culminate in moksha without prolonged delay, highlighting grace as decisive.

How does Sage Parasara explain the path to moksha through devotion in this narrative?

Through the Dhruva episode, Parasara frames devotion as practical and transformative: the Lord Himself declares that His worship leads directly to liberation.

The theological importance of Lord Vishnu in this context?

Vishnu is presented as the Supreme Reality who is personally responsive to devotion and who alone bestows liberation, reinforcing core Vaishnava soteriology.