Shloka 47

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

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

Devanagari script

यच् चैतद् भुवनगतं मया तवोक्तं सर्वत्र व्रजति हि कर्मवश्य एकः ज्ञात्वैवं ध्रुवम् अचलं सदैकरूपं तत् कुर्याद् विशति हि येन वासुदेवम्

Transliteration

yac caitad bhuvanagataṃ mayā tavoktaṃ sarvatra vrajati hi karmavaśya ekaḥ jñātvaivaṃ dhruvam acalaṃ sadaikarūpaṃ tat kuryād viśati hi yena vāsudevam

Translation

This whole condition of embodied existence within the worlds, of which I have spoken to you, moves everywhere under the sway of karma alone. Therefore, knowing Reality to be certain, unmoving, and ever of one nature, one should undertake that practice by which one enters into Vāsudeva.

Word by Word

• yat: which/that (relative)
• yat: Karma (Object/कर्म)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (Case 1/2), एकवचन; सम्बन्धसूचक-यत् (relative pronoun)

• ca: and
• ca: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चयबोधक-अव्यय (conjunction)

• etat: this
• etat: Karma (Object/कर्म)
• Type: Noun
• Root: etad (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (Case 1/2), एकवचन; निर्देशार्थक (demonstrative)

• bhuvana-gatam: gone into the world; situated in the universe
• bhuvana-gatam: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: bhuvana (प्रातिपदिक) + gata (गम् धातु, क्त-प्रत्यय)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; क्त-प्रत्ययान्त विशेषण (past passive participle)

• mayā: by me
• mayā: Karana (Instrument/करण)
• Type: Noun
• Root: asmad (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, तृतीया (Case 3), एकवचन

• tava: to you/your
• tava: Shashthi-Sambandha (Genitive relation/षष्ठी-सम्बन्ध)
• Type: Noun
• Root: tvad (सर्वनाम-प्रातिपदिक)
• Form: मध्यमपुरुष-सर्वनाम, षष्ठी (Case 6), एकवचन

• uktam: said, spoken
• uktam: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: vac (वच् धातु) + ukta (क्त-प्रत्यय)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; क्त-प्रत्ययान्त (said/spoken)

• sarvatra: everywhere
• sarvatra: Adhikarana (Locus/अधिकरण)
• Type: Indeclinable
• Root: sarvatra (अव्यय)
• Form: देशवाचक-अव्यय (adverb of place)

• vrajati: goes, proceeds
• vrajati: Kriya (Action/क्रिया)
• Type: Verb
• Root: vraj (व्रज् धातु)
• Form: लट्-लकार (Present), प्रथमपुरुष (3rd), एकवचन; परस्मैपद

• hi: indeed, for
• hi: Sambandha (Particle/निपात)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: निपात-अव्यय (emphatic/causal particle)

• karma-vaśyaḥ: subject to karma; controlled by actions
• karma-vaśyaḥ: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: karma (प्रातिपदिक) + vaśya (वश् धातु/वश-प्रातिपदिक, यत्-प्रत्यय/विशेषणार्थ)
• Form: पुंलिङ्ग, प्रथमा (Case 1), एकवचन; विशेषण (कर्माधीनः)

• ekaḥ: one (alone)
• ekaḥ: Karta (Subject/कर्ता)
• Type: Adjective
• Root: eka (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; विशेषण

• jñātvā: having known
• jñātvā: Purvakala-Kriya (Prior action/पूर्वकाल-क्रिया)
• Type: Indeclinable
• Root: jñā (ज्ञा धातु)
• Form: क्त्वा-प्रत्ययान्त अव्यय (gerund/absolutive)

• evam: thus
• evam: Sambandha (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: evam (अव्यय)
• Form: प्रकारवाचक-अव्यय (adverb of manner)

• dhruvam: firm, fixed, certain
• dhruvam: Karma (Object/कर्म)
• Type: Adjective
• Root: dhruva (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (Case 2), एकवचन; विशेषण

• acalam: immovable, unshaken
• acalam: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: acala (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन; विशेषण

• sadā-eka-rūpam: ever of one form; always uniform
• sadā-eka-rūpam: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: sadā (अव्यय) + eka (प्रातिपदिक) + rūpa (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन; विशेषण; अव्ययपूर्वपद-समास (sadā-)

• tat: that
• tat: Karma (Object/कर्म)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (Case 2), एकवचन; निर्देशार्थक

• kuryāt: should do, should practice
• kuryāt: Kriya (Action/क्रिया)
• Type: Verb
• Root: kṛ (कृ धातु)
• Form: विधिलिङ् (Optative), प्रथमपुरुष (3rd), एकवचन; परस्मैपद

• viśati: enters, attains
• viśati: Kriya (Action/क्रिया)
• Type: Verb
• Root: viś (विश् धातु)
• Form: लट्-लकार, प्रथमपुरुष, एकवचन; परस्मैपद

• hi: indeed
• hi: Sambandha (Particle/निपात)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: निपात-अव्यय

• yena: by which
• yena: Karana (Instrument/करण)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसकलिङ्ग, तृतीया (Case 3), एकवचन; सम्बन्धसूचक (relative)

• vāsudevam: Vāsudeva (Vishnu)
• vāsudevam: Karma (Object/कर्म)
• Type: Noun
• Root: vāsudeva (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (Case 2), एकवचन

Speaker

Sage Parāśara (in instruction to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: The karmically driven condition of embodied existence and the means to enter Vāsudeva (liberation).

Teaching: Philosophical

Quality: authoritative

Philosophical Teaching

Concept: Saṃsāra moves under the compulsion of karma, while the highest Reality is fixed and unchanging; therefore one should undertake the discipline that leads to entry into Vāsudeva.

Vedantic Theme: Moksha

Application: Cultivate discernment between the changing karmic flow and the unchanging Lord, then commit to steady sādhana (japa, dhyāna, śāstra-vicāra) oriented to God-realization rather than outcomes.

Vishishtadvaita: Liberation is framed as entering/attaining Vāsudeva, the personal Supreme who remains ever of one nature while being the goal of embodied souls.

Vaishnava Theology

Vishnu Form: Vasudeva

Bhakti Type: Shanta

Vyuha Form: Vasudeva

Characters & Entities

• Vasudeva
• Vishnu
• Jiva (individual self)
• Karma

FAQs

What is the significance of karma-driven movement in the Vishnu Purana?

This verse frames saṃsāra as universal motion across worlds compelled by karma, urging the seeker to turn from karmic compulsion toward the liberating path that leads to Vāsudeva.

How does Sage Parāśara explain the stable Reality amid cosmic change?

He contrasts the jīva’s karma-driven wandering with Vāsudeva, described as dhruva (certain), acala (unmoving), and sadā-eka-rūpa (ever the same), establishing the Lord as the fixed ground of liberation.

What is the theological importance of Vāsudeva in this context?

Vāsudeva is presented as the supreme, unchanging destination; the verse emphasizes a soteriological focus—undertake the discipline (often read as bhakti/jñāna-yoga oriented to the Lord) by which one “enters” Him.