Shloka 72

दुर्वासाशापः, क्षीरसागरमन्थनम्, श्रीः (लक्ष्मी) उद्भवः तथा श्रीस्तुतिः

Devanagari script

तावद् आर्तिस् तथा वाञ्छा तावन् मोहस् तथासुखम् यावन् नायाति शरणं त्वाम् अशेषाघनाशनम्

Transliteration

tāvad ārtis tathā vāñchā tāvan mohas tathāsukham yāvan nāyāti śaraṇaṃ tvām aśeṣāghanāśanam

Translation

So long do anguish and craving endure; so long do delusion and even fleeting happiness persist—until one comes to You for refuge, O destroyer of all sin.

Word by Word

• तावत्: so long
• तावत्: Kriya-visheshana (Adverbial)
• Type: Indeclinable
• Root: तावत् (प्रातिपदिक/अव्ययवत्)
• Form: परिमाण/अवधि-निर्देशक-अव्यय (correlative adverb: 'so long')

• आर्तिः: distress
• आर्तिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: आर्ति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, एकवचनम्, प्रथमा (Nominative Singular)

• तथा: likewise
• तथा: Connector/Adverbial
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: प्रकारवाचक-अव्यय (adverb: 'thus/likewise')

• वाञ्छा: desire
• वाञ्छा: Karta (Subject/कर्ता)
• Type: Noun
• Root: वाञ्छा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, एकवचनम्, प्रथमा (Nominative Singular)

• तावत्: so long
• तावत्: Kriya-visheshana (Adverbial)
• Type: Indeclinable
• Root: तावत् (प्रातिपदिक/अव्ययवत्)
• Form: अवधि-निर्देशक-अव्यय (correlative adverb: 'so long')

• मोहः: delusion
• मोहः: Karta (Subject/कर्ता)
• Type: Noun
• Root: मोह (प्रातिपदिक)
• Form: पुंलिङ्ग, एकवचनम्, प्रथमा (Nominative Singular)

• तथा: likewise
• तथा: Connector/Adverbial
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: प्रकारवाचक-अव्यय (adverb)

• असुखम्: unhappiness
• असुखम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: असुख (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, एकवचनम्, प्रथमा (Nominative Singular)

• यावत्: until
• यावत्: Kriya-visheshana (Adverbial)
• Type: Indeclinable
• Root: यावत् (प्रातिपदिक/अव्ययवत्)
• Form: सम्बन्धसूचक-अव्यय (correlative: 'until/as long as')

• न: not
• न: Negation
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेध-निपात (negation particle)

• आयाति: comes, approaches
• आयाति: Kriya (Action/क्रिया)
• Type: Verb
• Root: आ + या (धातु)
• Form: लट् (Present), प्रथमपुरुष, एकवचनम् (3rd person singular)

• शरणम्: refuge
• शरणम्: Gati/Karma (Goal as object)
• Type: Noun
• Root: शरण (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, एकवचनम्, द्वितीया (Accusative Singular); गत्यर्थे द्वितीया (goal)

• त्वाम्: you
• त्वाम्: Karma (Object/कर्म)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम; एकवचनम्, द्वितीया (Accusative Singular)

• अशेषाघनाशनम्: destroyer of all sins
• अशेषाघनाशनम्: Visheshana (Adjective/विशेषण)
• Type: Adjective
• Root: अशेष + अघ + नाशन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, एकवचनम्, द्वितीया (Accusative Singular); बहु-तत्पुरुषः (destroyer of all sins)

Speaker

Sage Parasara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Why surrender to Viṣṇu ends suffering and bondage

Teaching: Devotional

Quality: revealing

Philosophical Teaching

Concept: Craving, delusion, and the oscillation of pain and fleeting pleasure persist until one takes refuge in Viṣṇu, the destroyer of all sin.

Vedantic Theme: Moksha

Application: Notice how desire and confusion recur; deliberately cultivate surrender through daily prayer, remembrance, and ethical restraint.

Vishishtadvaita: Highlights grace-mediated purification (pāpa-nāśana) through prapatti, consistent with the jīva’s dependence on the Lord for liberation.

Vaishnava Theology

Vishnu Form: Hari

Bhakti Type: Shanta

Characters & Entities

• Vishnu

FAQs

What is the significance of śaraṇāgati (taking refuge) in the Vishnu Purana?

This verse frames śaraṇāgati as the decisive turning point: until one seeks Vishnu as refuge, distress, desire, delusion, and unstable pleasures continue; refuge in Him ends the root causes.

How does Sage Parasara explain the persistence of suffering and delusion?

Parasara links suffering (ārti), craving (vāñchā), and delusion (moha) to the absence of surrender to Vishnu; they remain operative “so long as” one has not taken shelter in the Lord.

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

Vishnu is presented as the supreme purifier—“aśeṣāgha-nāśana”—whose refuge dissolves sin and bondage, emphasizing a bhakti-centered path where divine grace supersedes worldly cycles of pain and pleasure.