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Shloka 40

सोमचक्रः, ग्रह-रथाः, ध्रुवबन्धनं, शिशुमारसंनिवेशः, विष्णु-सर्वात्मकता

Moon, Planets, Dhruva-Tethering, Śiśumāra, and Vishnu as All

यदा तु शुद्धं निजरूपि सर्वं कर्मक्षये ज्ञानम् अपास्तदोषम् तदा हि संकल्पतरोः फलानि भवन्ति नो वस्तुषु वस्तुभेदाः

yadā tu śuddhaṃ nijarūpi sarvaṃ karmakṣaye jñānam apāstadoṣam tadā hi saṃkalpataroḥ phalāni bhavanti no vastuṣu vastubhedāḥ

But when, with the exhaustion of karma, knowledge becomes pure—resting in its own essential nature, all-pervading, and free from every defect—then the fruits are like those of the wish-fulfilling tree: in reality there are no divisions of ‘thing’ and ‘thing’ within objects at all.

yadāwhen
yadā:
Kala (Time)
TypeIndeclinable
Rootyadā (यदा इति अव्यय)
Formअव्यय; कालवाचक (temporal adverb: when)
tubut; then
tu:
Sambandha (Contrast marker)
TypeIndeclinable
Roottu (अव्यय)
Formअव्यय; विशेष/विरोध
śuddhampure
śuddham:
Visheshana (Adjectival modifier/विशेषण)
TypeAdjective
Rootśuddha (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; विशेषण
nijarūpiof its own nature/form
nijarūpi:
Visheshana (Adjectival modifier/विशेषण)
TypeAdjective
Rootnija + rūpin (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; विशेषण; तत्पुरुष (nija-rūpin = ‘having one’s own form’)
sarvameverything; the whole (reality)
sarvam:
Karta (Subject/कर्ता)
TypeNoun
Rootsarva (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
karmakṣayeat the exhaustion of karma
karmakṣaye:
Adhikarana (Locus/अधिकरण)
TypeNoun
Rootkarma + kṣaya (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी (7th/Locative), एकवचन; तत्पुरुष (karmasya kṣaye)
jñānamknowledge
jñānam:
Karta (Subject/कर्ता)
TypeNoun
Rootjñāna (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
apāstadoṣamfree from faults; with defects removed
apāstadoṣam:
Visheshana (Adjectival modifier/विशेषण)
TypeAdjective
Rootapāsta + doṣa (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; विशेषण; तत्पुरुष (apāstāḥ doṣāḥ yasmin)
tadāthen
tadā:
Kala (Time)
TypeIndeclinable
Roottadā (तदा इति अव्यय)
Formअव्यय; कालवाचक (then)
hiindeed
hi:
Nipata (Emphasis/Reason)
TypeIndeclinable
Roothi (अव्यय)
Formअव्यय; निश्चय/कारण
saṃkalpataroḥof the wish-fulfilling tree
saṃkalpataroḥ:
Sambandha (Genitive relation)
TypeNoun
Rootsaṃkalpa + taru (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन; तत्पुरुष (saṃkalpasya taruḥ)
phalānifruits
phalāni:
Karta (Subject/कर्ता)
TypeNoun
Rootphala (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (1st/Nominative), बहुवचन
bhavanticome to be; occur
bhavanti:
Kriya (Action/क्रिया)
TypeVerb
Root√bhū (भू धातु)
Formलट् (Present), प्रथमपुरुष, बहुवचन
nanot
na:
Nishedha (Negation)
TypeIndeclinable
Rootna (अव्यय)
Formअव्यय; निषेध
vastuṣuin things; in objects
vastuṣu:
Adhikarana (Locus/अधिकरण)
TypeNoun
Rootvastu (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी (7th/Locative), बहुवचन
vastubhedāḥdifferences among things
vastubhedāḥ:
Karta (Subject/कर्ता)
TypeNoun
Rootvastu + bheda (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, बहुवचन; तत्पुरुष (vastūnām bhedāḥ)

Sage Parāśara (teaching Maitreya)

Speaker: Parasara

Topic: Purification of knowledge through karmakṣaya and the ultimate collapse of perceived divisions in objects

Teaching: Philosophical

Quality: compassionate

Concept: When karma is exhausted, knowledge becomes pure and defectless; then the apparent divisions among things are understood as unreal separations, like illusory distinctions within a single reality.

Vedantic Theme: Moksha

Application: Pursue karmakṣaya through dharma, devotion, and disciplined living; pair it with contemplation to loosen rigid ‘I/other’ and ‘this/that’ reifications.

Vishishtadvaita: Liberating knowledge is ‘nijarūpa’—the self’s clarity arises by grace and purification; plurality is re-read as dependent modes rather than absolute separations.

Vishnu Form: Para-Brahman (philosophical)

Bhakti Type: Shanta (peaceful)

V
Vishnu
P
Parāśara
M
Maitreya

FAQs

This verse links liberation to karma-kṣaya: when karmic residues are exhausted, knowledge becomes stainless and culminates in the direct realization where apparent divisions no longer bind.

Parāśara describes jñāna as śuddha, self-abiding (nija-rūpi), and free from defects; such knowledge naturally bears fruit—like a wish-fulfilling tree—without dependence on external distinctions.

The teaching implies a single supreme ground beneath all appearances; in the Vishnu Purana that ultimate reality is Vishnu, in whom perceived multiplicity is ultimately resolved.