Shloka 20

न चलति निजवर्णधर्मतो यः सममतिर् आत्मसुहृद्विपक्षपक्षे न हरति न च हन्ति किंचिद् उच्चैः सितमनसं तम् अवैहि विष्णुभक्तम्

na calati nijavarṇadharmato yaḥ samamatir ātmasuhṛdvipakṣapakṣe na harati na ca hanti kiṃcid uccaiḥ sitamanasaṃ tam avaihi viṣṇubhaktam

Know as a devotee of Viṣṇu the one who does not swerve from the dharma proper to their station, whose mind is even toward friend and foe alike, who neither steals nor harms, and who—pure of heart—does not erupt into loud, injurious passion.

not
:
Sambandha (Negation/सम्बन्ध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेधार्थक अव्यय (negation)
चलतिdeviates / moves
चलति:
Kriya (Action/क्रिया)
TypeVerb
Root√चल् (धातु)
Formलट्-लकार; प्रथम-पुरुष, एकवचन; परस्मैपद
निज-वर्ण-धर्मतःfrom his own varṇa-duty
निज-वर्ण-धर्मतः:
Apadana/Hetu (From/On account of/अपादान-हेतु)
TypeNoun
Rootनिज (प्रातिपदिक) + वर्ण (प्रातिपदिक) + धर्म (प्रातिपदिक)
Formपुल्लिङ्ग; पञ्चमी-विभक्ति (अपादान/हेतु), एकवचन; तत्पुरुष-समासः (निजस्य वर्णस्य धर्मः) + तसिल्-अर्थे पञ्चमी
यःwho
यः:
Karta (Subject/कर्ता)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुल्लिङ्ग; प्रथमा-विभक्ति, एकवचन; सम्बन्धवाचक सर्वनाम
सम-मतिःof equal-mindedness
सम-मतिः:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootसम (प्रातिपदिक) + मति (प्रातिपदिक)
Formस्त्रीलिङ्ग; प्रथमा-विभक्ति, एकवचन; कर्मधारयः (समा मतिः)
आत्म-सुहृत्-विपक्ष-पक्षेtoward friends and opponents alike
आत्म-सुहृत्-विपक्ष-पक्षे:
Adhikarana (Locus/अधिकरण)
TypeNoun
Rootआत्मन् (प्रातिपदिक) + सुहृत् (प्रातिपदिक) + विपक्ष (प्रातिपदिक) + पक्ष (प्रातिपदिक)
Formपुल्लिङ्ग; सप्तमी-विभक्ति (अधिकरण), एकवचन; द्वन्द्व-समासः (सुहृत्-विपक्षयोः) तत्पुरुष-पूर्वपदेन (आत्म-)
not
:
Sambandha (Negation/सम्बन्ध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेधार्थक अव्यय
हरतिtakes away / steals
हरति:
Kriya (Action/क्रिया)
TypeVerb
Root√हृ (धातु)
Formलट्-लकार; प्रथम-पुरुष, एकवचन; परस्मैपद
not
:
Sambandha (Negation/सम्बन्ध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेधार्थक अव्यय
and
:
Sambandha (Conjunction/सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयार्थक अव्यय (conjunction)
हन्तिkills / harms
हन्ति:
Kriya (Action/क्रिया)
TypeVerb
Root√हन् (धातु)
Formलट्-लकार; प्रथम-पुरुष, एकवचन; परस्मैपद
किञ्चित्anything
किञ्चित्:
Karma (Object/कर्म)
TypeNoun
Rootकिम् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग; द्वितीया-विभक्ति, एकवचन; अनिश्चितार्थक सर्वनाम (something/anything)
उच्चैःloudly / violently
उच्चैः:
Kriya-viseshana (Adverb/क्रियाविशेषण)
TypeIndeclinable
Rootउच्चैः (अव्यय)
Formअव्यय; क्रियाविशेषण (adverb)
सित-मनसम्pure-minded
सित-मनसम्:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootसित (प्रातिपदिक) + मनस् (प्रातिपदिक)
Formपुल्लिङ्ग; द्वितीया-विभक्ति, एकवचन; कर्मधारयः (सितं मनः यस्य)
तम्him
तम्:
Karma (Object/कर्म)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुल्लिङ्ग; द्वितीया-विभक्ति, एकवचन
अवैहिknow / recognize
अवैहि:
Kriya (Action/क्रिया)
TypeVerb
Rootअव-√इ (धातु)
Formलोट्-लकार; मध्यम-पुरुष, एकवचन; परस्मैपद
विष्णु-भक्तम्a devotee of Vishnu
विष्णु-भक्तम्:
Karma (Object complement/कर्म)
TypeNoun
Rootविष्णु (प्रातिपदिक) + भक्त (कृदन्त-प्रातिपदिक; √भज् + क्त)
Formपुल्लिङ्ग; द्वितीया-विभक्ति, एकवचन; षष्ठी-तत्पुरुषः (विष्णोः भक्तः)

Sage Parāśara (teaching Maitreya)

Concept: A Viṣṇu-bhakta is recognized by unwavering adherence to one’s proper dharma, impartiality toward friend and foe, non-stealing, non-killing, and a calm, pure mind free from violent outbursts.

Vedantic Theme: Dharma

Application: Practice steadiness in duties, cultivate even-mindedness in conflict, and adopt strict ahiṃsā/asteya as devotional disciplines.

Vishishtadvaita: Devotion is inseparable from dharma: ethical virtues are not optional but constitute bhakti’s embodied expression toward the Lord.

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

V
Vishnu

FAQs

This verse presents sama-mati (equal-mindedness) as a defining sign of Viṣṇu-bhakti: devotion is proven not by display, but by steady, impartial conduct rooted in dharma.

Parāśara frames devotion as ethical steadfastness: remaining within one’s rightful dharma, avoiding theft and violence, and maintaining a purified, restrained mind rather than aggressive outward behavior.

Viṣṇu is treated as the Supreme Reality whose worship naturally manifests as dharmic self-mastery—purity, non-harm, and inner steadiness are portrayed as the lived expression of devotion to Him.