Shloka 6

वेदव्यास-परम्परा तथा प्रणव-ब्रह्म-स्तुति

Devanagari script

वीर्यं तेजो बलं चाल्पं मनुष्याणाम् अवेक्ष्य च हिताय सर्वभूतानां वेदभेदान् करोति सः

Transliteration

vīryaṃ tejo balaṃ cālpaṃ manuṣyāṇām avekṣya ca hitāya sarvabhūtānāṃ vedabhedān karoti saḥ

Translation

Observing that the vigor, splendor, and strength of human beings are limited, he—out of compassion for the welfare of all creatures—brought about distinctions within the Veda, so its truth might be approached according to capacity.

Word by Word

• वीर्यम्: strength, vigor
• वीर्यम्: Karma (Object/कर्म)
• Type: Noun
• Root: वीर्य (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, द्वितीया (2nd/द्वितीया), एकवचन

• तेजः: energy, brilliance
• तेजः: Karma (Object/कर्म)
• Type: Noun
• Root: तेजस् (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, द्वितीया (2nd/द्वितीया), एकवचन; (form identical to nominative)

• बलम्: power
• बलम्: Karma (Object/कर्म)
• Type: Noun
• Root: बल (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, द्वितीया (2nd/द्वितीया), एकवचन

• च: and
• च: Sambandha (Connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक-अव्यय (conjunction)

• अल्पम्: small, diminished
• अल्पम्: Visheshana (Adjectival)
• Type: Adjective
• Root: अल्प (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, द्वितीया (2nd/द्वितीया), एकवचन; agrees with (वीर्यं तेजो बलं) as a collective

• मनुष्याणाम्: of humans
• मनुष्याणाम्: Shashthi-Sambandha (Genitive relation/षष्ठī)
• Type: Noun
• Root: मनुष्य (प्रातिपदिक)
• Form: पुंलिङ्गे, षष्ठी (6th/षष्ठी), बहुवचन; genitive plural

• अवेक्ष्य: having considered/seen
• अवेक्ष्य: Purvakala (Prior action/पूर्वकाल)
• Type: Verb
• Root: अव-ईक्ष् (धातु)
• Form: क्त्वा-प्रत्ययान्त (absolutive/gerund), अव्यय; ‘having observed’

• च: and
• च: Sambandha (Connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक-अव्यय (conjunction)

• हिताय: for the welfare
• हिताय: Sampradana (Dative/सम्प्रदान)
• Type: Noun
• Root: हित (कृदन्त-प्रातिपदिक)
• Form: नपुंसकलिङ्गे, चतुर्थी (4th/चतुर्थी), एकवचन; dative singular; ‘for the benefit’

• सर्वभूतानाम्: of all beings
• सर्वभूतानाम्: Shashthi-Sambandha (Genitive relation/षष्ठī)
• Type: Noun
• Root: सर्व+भूत (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, षष्ठी (6th/षष्ठी), बहुवचन; genitive plural; ‘of all beings’

• वेदभेदान्: Veda-divisions
• वेदभेदान्: Karma (Object/कर्म)
• Type: Noun
• Root: वेद+भेद (प्रातिपदिक)
• Form: पुंलिङ्गे, द्वितीया (2nd/द्वितीया), बहुवचन; accusative plural; ‘divisions of the Veda’

• करोति: makes, creates
• करोति: Kriya (Action/क्रिया)
• Type: Verb
• Root: कृ (धातु)
• Form: लट्-लकार (Present), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद

• सः: he
• सः: Karta (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, पुंलिङ्गे, प्रथमा (1st/प्रथमा), एकवचन

Speaker

Sage Parāśara (teaching Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Reason for Veda-division as compassionate accommodation

Teaching: Ethical

Quality: compassionate

Avatara Context

Purpose: Bhagavān, seeing diminished human strength and brilliance, differentiates the Veda so all beings may access it according to capacity.

Leela: Dharma-upadesa

Dharma Restored: Continuity of Vedic learning, ritual competence, and dharmic life suited to varying adhikāra

Philosophical Teaching

Concept: Scripture is compassionately adapted to the varying capacities of beings, aiming at universal welfare rather than elitist exclusion.

Vedantic Theme: Dharma

Application: Choose practices and study-load appropriate to your capacity; respect diverse legitimate paths within Vedic tradition without contempt.

Vishishtadvaita: Divine grace operates through differentiated means (upāya) suited to finite selves, consistent with a personal Lord who cares for all jīvas.

Vaishnava Theology

Vishnu Form: Hari

Bhakti Type: Dasya

Characters & Entities

• Veda
• Humans (Manuṣya)
• All beings (Sarvabhūta)

FAQs

What is the significance of Vedic division (vedabheda) in the Vishnu Purana?

This verse frames Vedic differentiation as an act of compassion: because human strength and capacity are limited, the teaching is arranged in accessible forms for the welfare of all beings.

How does Sage Parāśara explain the need for adapting sacred knowledge?

Parāśara explains it through human limitation (alpatva): seeing that people cannot bear or grasp the whole in a single undivided form, the Veda is organized into divisions suited to varied abilities.

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

Even when not named explicitly, the Purana’s framework treats sacred order as ultimately upheld by the Supreme (Vishnu): scripture is structured so beings can steadily approach dharma and the highest reality according to their capacity.