Shloka 18

नग्न-परिभाषा तथा देव-स्तोत्रपूर्वक मायामोह-उत्पत्ति

Defining ‘Nagna’ and the Devas’ Hymn Leading to Māyāmoha

Devanagari script

दम्भप्रायम् असंबोधि तितिक्षादमवर्जितम् यद् रूपं तव गोविन्द तस्मै दैत्यात्मने नमः

Transliteration

dambhaprāyam asaṃbodhi titikṣādamavarjitam yad rūpaṃ tava govinda tasmai daityātmane namaḥ

Translation

O Govinda, that form of Yours—steeped in arrogance, devoid of true understanding, and bereft of forbearance and self-restraint—to that guise of daitya-nature I bow.

Word by Word

• दम्भप्रायम्: mostly hypocritical
• दम्भप्रायम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: दम्भ (प्रातिपदिक) + प्राय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन; (विशेषण) — ‘दम्भ-प्राय’ = दम्भः प्रायः यस्य तत् (mostly hypocrisy)

• असंबोधि: uncomprehending
• असंबोधि: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: अ (उपसर्ग/निषेध) + संबोधिन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन; (विशेषण) — ‘अ-संबोधिन्’ (not understanding/unenlightened)

• तितिक्षादमवर्जितम्: devoid of forbearance and self-control
• तितिक्षादमवर्जितम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: तितिक्षा (प्रातिपदिक) + दम (प्रातिपदिक) + वर्जित (कृदन्त, √वृज्/वर्ज् त्यागे, क्त)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन; (विशेषण) — तितिक्षा-दमयोः वर्जितम् (devoid of forbearance and self-control)

• यत्: which
• यत्: Visheshya (Correlative/यद्-तद् सम्बन्ध)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन; सम्बन्धसूचक सर्वनाम (relative pronoun)

• रूपम्: form
• रूपम्: Karma/Visheṣya (Object/विषय)
• Type: Noun
• Root: रूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन

• तव: of you/your
• तव: Sambandha (Possessor/सम्बन्ध)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी विभक्ति (Genitive/सम्बन्ध), एकवचन; मध्यमपुरुष सर्वनाम

• गोविन्द: O Govinda
• गोविन्द: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: गोविन्द (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन विभक्ति, एकवचन

• तस्मै: to that (one)
• तस्मै: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: चतुर्थी विभक्ति (Dative/सम्प्रदान), एकवचन; तद्-शब्द

• दैत्यात्मने: to the Daitya-natured (form)
• दैत्यात्मने: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: दैत्य (प्रातिपदिक) + आत्मन् (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी विभक्ति, एकवचन; षष्ठी-तत्पुरुषः — दैत्यस्य आत्मा (one whose nature is a Daitya)

• नमः: salutation
• नमः: Prayojana/भाव (Salutation)
• Type: Indeclinable
• Root: नमस् (प्रातिपदिक)
• Form: अव्यय (निपात) — नमः (obeisance)

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Nature of the Lord’s manifold forms and how they underlie diverse beings and dispositions

Teaching: Devotional

Quality: revealing

Philosophical Teaching

Concept: Even the ‘demonic’ mode is ultimately a dependent manifestation under Govinda’s lordship, prompting humility and discrimination.

Vedantic Theme: Dharma

Application: Recognize arrogance and lack of restraint as daitya-tendencies in oneself and offer them up through self-examination and devotion.

Vishishtadvaita: All natures (including daitya-bhāva) exist as modes (prakāra) of the Supreme, who remains their inner ruler without being tainted.

Vaishnava Theology

Vishnu Form: Hari

Bhakti Type: Shanta

Characters & Entities

• Vishnu (Govinda)
• Daityas (demons)

FAQs

What is the significance of describing a 'daitya-natured' form of Govinda in the Vishnu Purana?

It highlights Vishnu’s absolute sovereignty: even demonic dispositions and deceptive appearances can be assumed or governed by the Supreme for cosmic purposes, while still remaining transcendent.

How does Sage Parāśara frame ethical virtues like titikṣā (forbearance) and dama (self-control) here?

By negation—he marks the demonic temperament as lacking patience and restraint, implying that these virtues are hallmarks of dharma and spiritual clarity.

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

Govinda is presented as the Supreme Reality whose forms encompass all modes of being; the verse reinforces Vaishnava theism that the Lord remains the ultimate controller even when manifesting contrasting guises.