Shloka 40

वाराहावतारः (भूम्युद्धारः) — Varāha, the Raising of the Earth and the Recommencement of Creation

Devanagari script

ज्ञानस्वरूपम् अखिलं जगद् एतद् अबुद्धयः अर्थस्वरूपं पश्यन्तो भ्राम्यन्ते मोहसंप्लवे

Transliteration

jñānasvarūpam akhilaṃ jagad etad abuddhayaḥ arthasvarūpaṃ paśyanto bhrāmyante mohasaṃplave

Translation

This entire universe is in truth of the very nature of consciousness; yet the unwise, seeing it as mere objects, wander in the flood of delusion.

Word by Word

• ज्ञानस्वरूपम्: (as) knowledge-natured / of the nature of knowledge
• ज्ञानस्वरूपम्: Karma/Predicate (कर्म/विधेय)
• Type: Noun
• Root: ज्ञान + स्वरूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; समासः—ज्ञानस्य स्वरूपम् (षष्ठी-तत्पुरुष)

• अखिलम्: entire
• अखिलम्: Visheshana (Adjective/विशेषण)
• Type: Adjective
• Root: अखिल (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; विशेषणम् (जगत्)

• जगत्: world
• जगत्: Karma (Object/कर्म)
• Type: Noun
• Root: जगत् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• एतत्: this
• एतत्: Visheshana (Adjective/विशेषण)
• Type: Adjective
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; विशेषणम् (जगत्)

• अबुद्धयः: the unwise
• अबुद्धयः: Karta (Subject/कर्ता)
• Type: Noun
• Root: अ + बुद्धि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; नञ्-निषेधः

• अर्थस्वरूपम्: as having the nature of an object/meaning (material reality)
• अर्थस्वरूपम्: Karma (Object/कर्म)
• Type: Noun
• Root: अर्थ + स्वरूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; समासः—अर्थस्य स्वरूपम् (षष्ठी-तत्पुरुष)

• पश्यन्तः: seeing (considering)
• पश्यन्तः: Karta (Agent-participle/कर्ता)
• Type: Verb
• Root: पश् (धातु) → पश्यत् (कृदन्त-प्रातिपदिक)
• Form: वर्तमानकृदन्त (शतृ), पुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; कर्तरि—‘seeing’

• भ्राम्यन्ते: wander / are deluded
• भ्राम्यन्ते: Kriya (Verb/क्रिया)
• Type: Verb
• Root: भ्रम् (धातु)
• Form: लट् (Present), प्रथमपुरुष (3rd), बहुवचन; आत्मनेपद

• मोहसंप्लवे: in the flood of delusion
• मोहसंप्लवे: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: मोह + संप्लव (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7th/Locative), एकवचन; समासः—मोहस्य संप्लवः (षष्ठी-तत्पुरुष)

Speaker

Sage Parāśara (teaching Maitreya in the Vishnu Purana’s main dialogue frame)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: How ignorance makes beings treat the consciousness-grounded universe as mere objects and thus wander in delusion

Teaching: Philosophical

Quality: compassionate

Philosophical Teaching

Concept: The universe is of the nature of consciousness, but the unwise, treating it as mere external ‘things,’ drift helplessly in the flood of delusion.

Vedantic Theme: Atman

Application: Reduce compulsive objectification—pause, observe the mind’s projections, and re-center awareness in the witnessing consciousness oriented to the Lord.

Vishishtadvaita: Frames consciousness as the key to rightly apprehending the world’s dependence on the Supreme, aligning perception with the Lord-centered ontology rather than denying the world.

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

Jagat Karana: Yes

FAQs

What is the significance of describing the universe as jñānasvarūpa in the Vishnu Purana?

It frames the cosmos as grounded in conscious reality rather than independent materiality, urging the reader toward right knowledge that sees all as dependent on the Supreme.

How does Sage Parāśara explain the cause of भ्रम (wandering/delusion)?

He attributes भ्रम to abuddhi—lack of discernment—by which one mistakes the world’s basis and treats it as merely ‘objecthood’ (artha-svarūpa), falling into moha.

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

The verse supports the Purana’s stance that ultimate reality is one supreme ground (identified with Vishnu), while mistaken perception of separateness fuels bondage and confusion.