Shloka 84

प्रह्लादस्य अव्यभिचारिणी भक्ति, मायाविनाशः, तथा विष्णोः विश्वरूप-स्तुतिः

Devanagari script

ॐ नमो विष्णवे तस्मै नमस् तस्मै पुनः पुनः यत्र सर्वं यतः सर्वं यः सर्वं सर्वतश् च यः

Transliteration

oṃ namo viṣṇave tasmai namas tasmai punaḥ punaḥ yatra sarvaṃ yataḥ sarvaṃ yaḥ sarvaṃ sarvataś ca yaḥ

Translation

Oṃ—salutations to that Viṣṇu; salutations to Him again and again: in whom all abides, from whom all arises; He who is all, and who is present as all, everywhere.

Word by Word

• oṃ: Oṃ
• oṃ: Mangala (Invocatory)
• Type: Indeclinable
• Root: oṃ (अव्यय)
• Form: अव्यय (प्रणव/मङ्गलाचरण); sacred syllable

• namaḥ: salutation
• namaḥ: Sambodhana/Prayojana (Salutation)
• Type: Indeclinable
• Root: namas (प्रातिपदिक)
• Form: अव्यय (नमस्कारार्थे)

• viṣṇave: to Viṣṇu
• viṣṇave: Sampradana (Recipient)
• Type: Noun
• Root: viṣṇu (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी, एकवचन

• tasmai: to that (one)
• tasmai: Sampradana (Recipient)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी, एकवचन

• namaḥ: salutation
• namaḥ: Sambodhana/Prayojana (Salutation)
• Type: Indeclinable
• Root: namas (प्रातिपदिक)
• Form: अव्यय (नमस्कारार्थे)

• tasmai: to that (one)
• tasmai: Sampradana (Recipient)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी, एकवचन

• punaḥ: again
• punaḥ: Kriya-visheshana (Adverbial)
• Type: Indeclinable
• Root: punaḥ (अव्यय)
• Form: अव्यय (क्रियाविशेषण); adverb “again”

• punaḥ: again
• punaḥ: Kriya-visheshana (Adverbial)
• Type: Indeclinable
• Root: punaḥ (अव्यय)
• Form: अव्यय (क्रियाविशेषण); repetition for emphasis

• yatra: wherein
• yatra: Adhikarana (Locative sense)
• Type: Indeclinable
• Root: yatra (अव्यय)
• Form: अव्यय (देशवाचक); relative adverb “wherein”

• sarvam: everything
• sarvam: Karta/karma (Contextual)
• Type: Noun
• Root: sarva (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; “everything”

• yataḥ: from whom; from which
• yataḥ: Apadana (Source sense)
• Type: Indeclinable
• Root: yataḥ (अव्यय)
• Form: अव्यय (सम्बन्ध/हेतुवाचक); relative adverb “from whom/whence”

• sarvam: everything
• sarvam: Karta/karma (Contextual)
• Type: Noun
• Root: sarva (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• yaḥ: who
• yaḥ: Karta (Subject)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; relative pronoun “who”

• sarvam: everything
• sarvam: Karma/Visheshya (Object/Apposition)
• Type: Noun
• Root: sarva (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• sarvataḥ: everywhere; on all sides
• sarvataḥ: Kriya-visheshana (Adverbial)
• Type: Indeclinable
• Root: sarvatas (अव्यय)
• Form: अव्यय (दिग्वाचक/परिमाणवाचक); adverb “from all sides/everywhere”

• ca: and
• ca: Samuccaya (Connector)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: अव्यय (समुच्चय)

• yaḥ: who
• yaḥ: Karta (Subject)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; relative pronoun (repeated)

Speaker

Sage Parāśara (addressing Vishnu within the teaching to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: All-in-allness of Viṣṇu: immanence, causality, and omnipresence

Teaching: Devotional

Quality: authoritative

Philosophical Teaching

Concept: Viṣṇu is the locus, source, substance, and omnipresent presence of all—hence constant repetition of namas is fitting.

Vedantic Theme: Brahman

Application: Adopt repetitive japa of ‘oṃ namo viṣṇave’ while reflecting on threefold relation: all in Him, all from Him, He as all-pervading.

Vishishtadvaita: Expresses sarīra-sarīrī-bhāva in devotional idiom: all entities abide in Him and arise from Him while He pervades them as their inner ruler.

Vaishnava Theology

Vishnu Form: Narayana

Bhakti Type: Shanta

Antaryamin: Yes

Jagat Karana: Yes

Characters & Entities

• Vishnu

FAQs

What is the significance of describing Vishnu as ‘in whom all exists’ in the Vishnu Purana?

This verse presents Vishnu as the sustaining ground (adhiṣṭhāna) of all beings—everything abides in Him, emphasizing divine immanence alongside supremacy.

How does Sage Parāśara explain the origin of the universe through Vishnu here?

By saying ‘from whom all arises’ (yataḥ sarvam), Parāśara frames creation as proceeding from Vishnu, aligning cosmology with a single sovereign source rather than independent principles.

What is the theological importance of Lord Vishnu being called ‘all’ and ‘everywhere’ in this context?

It asserts Vishnu’s omnipresence and comprehensive lordship: He is not merely a highest deity apart from the world, but the inner reality pervading it, a key Vaishnava foundation for later Vedantic readings.