Shloka 119

दुर्वासाशापः, क्षीरसागरमन्थनम्, श्रीः (लक्ष्मी) उद्भवः तथा श्रीस्तुतिः

Devanagari script

का त्व् अन्या त्वाम् ऋते देवि सर्वयज्ञमयं वपुः अध्यास्ते देवदेवस्य योगिचिन्त्यं गदाभृतः

Transliteration

kā tv anyā tvām ṛte devi sarvayajñamayaṃ vapuḥ adhyāste devadevasya yogicintyaṃ gadābhṛtaḥ

Translation

O Goddess, who else but you could ever abide upon that form which is itself the essence of every sacrifice—the form of the God of gods, the mace-bearing Lord, whom the yogins contemplate in inward vision?

Word by Word

• का: who? / what (woman)
• का: Karta (Subject/कर्ता)
• Type: Noun
• Root: किम् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन; प्रश्नवाचक-सर्वनाम

• तु: indeed, but
• तु: Sambandha (Discourse particle)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: विरोध/विशेषार्थक-अव्यय (particle: but/indeed)

• अन्या: another (one)
• अन्या: Predicate nominal (समानााधिकरण)
• Type: Noun
• Root: अन्य (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

• त्वाम्: you
• त्वाम्: Apadana (Reference in exclusion/विनार्थे)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, द्वितीया (2nd/Accusative), एकवचन

• ऋते: without, except
• ऋते: Vinā-artha (Exclusion)
• Type: Indeclinable
• Root: ऋते (अव्यय)
• Form: विनार्थक-अव्यय (preposition-like indeclinable: without/except)

• देवि: O Goddess
• देवि: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: देवी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, सम्बोधन (8th/Vocative), एकवचन

• सर्वयज्ञमयम्: made of all sacrifices
• सर्वयज्ञमयम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: सर्व + यज्ञ + मय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; समासः—सर्वैः यज्ञैः मयम् (consisting of all sacrifices)

• वपुः: body, form
• वपुः: Karman (Object/कर्म)
• Type: Noun
• Root: वपुस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन

• अध्यास्ते: sits upon, occupies
• अध्यास्ते: Kriya (Action/क्रिया)
• Type: Verb
• Root: अधि-आस् (धातु √आस्)
• Form: लट् (Present), प्रथमपुरुष (3rd person), एकवचन, आत्मनेपदम्; उपसर्गः अधि-

• देवदेवस्य: of the God of gods
• देवदेवस्य: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: देव + देव (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन; समासः—देवानां देवः (god of gods)

• योगिचिन्त्यम्: to be contemplated by yogins
• योगिचिन्त्यम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: योगि + चिन्त्य (कृदन्त; √चिन्त्)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; कृदन्तः—चिन्त्य (ण्यत्/gerundive: to be contemplated); समासः—योगिभिः चिन्त्यम् (to be contemplated by yogins)

• गदाभृतः: the mace-bearer (Viṣṇu)
• गदाभृतः: Karta (Subject/कर्ता)
• Type: Noun
• Root: गदा + भृत् (कृदन्त/प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; समासः—गदां बिभर्ति इति (mace-bearer)

Speaker

Sage Parāśara (continuing the discourse to Maitreya; verse functions as a laudatory address to Śrī/Lakṣmī)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Śrī’s unique fitness to abide on the Lord whose body is sacrifice itself and who is inwardly contemplated by yogins

Teaching: Devotional

Quality: reverential

Philosophical Teaching

Concept: Only Śrī is worthy to dwell upon the Lord whose very body is the essence of all sacrifice and who is grasped by yogic inward contemplation, indicating the inseparability of divine majesty and grace.

Vedantic Theme: Brahman

Application: Unite external worship (yajña-spirit of offering) with internal meditation (yogic remembrance), approaching the Lord through humility and devotion.

Vishishtadvaita: The Lord is both the object of yogic contemplation and the substance of yajña, while Śrī remains inseparable—supporting a personal, attribute-rich Brahman accessible through devotion and grace.

Vaishnava Theology

Vishnu Form: Narayana

Bhakti Type: Shanta

Lakshmi Presence: Sri (fortune)

Jagat Karana: Yes

Characters & Entities

• Vishnu
• Lakshmi (Śrī)

FAQs

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

It identifies Vishnu as the inner essence and final recipient of all yajña—ritual is meaningful because it culminates in Him as the Supreme Reality.

How does Sage Parāśara explain the relationship between Lakṣmī and Vishnu here?

By implying that no one else can 'abide upon' the Lord’s divine form, the verse affirms Lakṣmī’s unique, inseparable association with Vishnu as His eternal consort and power.

What is the theological importance of Lord Vishnu being 'yogi-cintya' in this context?

It teaches that Vishnu is not only approached through outer sacrifice but is also realized through inner yogic contemplation, reinforcing His supremacy across both ritual and contemplative paths.