Shloka 49

अक्रूर-सत्कारः, मथुरायात्रा-विरहः, यमुनातटे दिव्यदर्शनम्, चतुर्व्यूह-नमस्कारः

Devanagari script

सत्यरूपाय ते ऽचिन्त्य हविर्भूताय ते नमः नमो ऽविज्ञेयरूपाय पराय प्रकृतेः प्रभो

Transliteration

satyarūpāya te 'cintya havirbhūtāya te namaḥ namo 'vijñeyarūpāya parāya prakṛteḥ prabho

Translation

Salutations to You whose very form is Truth—unthinkable, beyond the mind—who become the sacred oblation itself. Salutations to You whose form cannot be grasped by any knowing, O Lord; You are the Supreme, transcending Prakṛti.

Word by Word

• सत्यरूपाय: to the one whose form is truth
• सत्यरूपाय: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: सत्य (प्रातिपदिक) + रूप (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/Dative), एकवचन; समासः—सत्यं रूपं यस्य/सत्यं रूपम् (कर्मधारय)

• ते: of you/your
• ते: Sambandha (Possessor/सम्बन्ध)
• Type: Noun
• Root: त्वद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी (6th/Genitive) एकवचन; सर्वनाम; संबन्धे

• अचिन्त्य: O inconceivable one
• अचिन्त्य: Sambodhana (Address/सम्बोधन)
• Type: Adjective
• Root: अचिन्त्य (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन/प्रथमा एकवचन (contextual vocative); विशेषणम्

• हविर्भूताय: to the one who has become the oblation
• हविर्भूताय: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: हविस् (प्रातिपदिक) + भूत (प्रातिपदिक; √भू क्त)
• Form: पुंलिङ्ग, चतुर्थी (4th/Dative), एकवचन; समासः—हविःभूतः (तत्पुरुष: हविः इव/हविःरूपेण भूतः)

• ते: to you
• ते: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: त्वद् (सर्वनाम-प्रातिपदिक)
• Form: चतुर्थी (4th/Dative) एकवचन; सर्वनाम; सम्प्रदानार्थे

• नमः: salutation
• नमः: Prayojaka/Discourse (Salutation/नमस्कार)
• Type: Indeclinable
• Root: नमस् (प्रातिपदिक)
• Form: अव्यय (नमस्कारार्थ)

• नमः: salutation
• नमः: Prayojaka/Discourse (Salutation/नमस्कार)
• Type: Indeclinable
• Root: नमस् (प्रातिपदिक)
• Form: अव्यय (नमस्कारार्थ)

• अविज्ञेयरूपाय: to the one whose form is unknowable
• अविज्ञेयरूपाय: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: अविज्ञेय (प्रातिपदिक) + रूप (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/Dative), एकवचन; समासः—अविज्ञेयं रूपं यस्य/अविज्ञेयं रूपम् (कर्मधारय)

• पराय: to the supreme one
• पराय: Sampradana (Recipient/सम्प्रदान)
• Type: Adjective
• Root: पर (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/Dative), एकवचन; विशेषणम्

• प्रकृतेः: of nature (prakṛti)
• प्रकृतेः: Sambandha (Relation/सम्बन्ध)
• Type: Noun
• Root: प्रकृति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी (6th/Genitive), एकवचन

• प्रभो: O Lord
• प्रभो: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: प्रभु (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (Vocative), एकवचन

Speaker

Sage Parāśara (teaching Maitreya; voiced as a stotra/hymnic praise within the discourse)

Philosophical Teaching

Concept: The Lord is Truth itself, beyond cognition and beyond Prakriti, yet immanently present as the very havis (sacrificial oblation).

Vedantic Theme: Dharma

Application: Offer daily actions as ‘havis’—consecrated offering—while remembering the Lord as both beyond nature and present within worship.

Vishishtadvaita: Shows the Supreme transcends Prakriti yet can become the content of ritual (havis), sustaining real-world devotional means without reducing God to matter.

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

Jagat Karana: Yes

Characters & Entities

• Vishnu

FAQs

What is the significance of Vishnu being called 'havis-bhūta' (the oblation) in the Vishnu Purana?

This verse presents Vishnu as the very substance of sacrifice—He is not only the recipient of worship but the inner essence of the ritual act, indicating His all-pervasiveness and sovereignty over sacred order (yajña).

How does Sage Parāśara explain the concept of 'acintya' (inconceivable) here?

Parāśara praises Vishnu as beyond mental construction and ordinary cognition; the Supreme is approached through devotion and reverent acknowledgment rather than being fully captured by conceptual thought.

What is the theological importance of saying Vishnu is 'parāya prakṛteḥ' (beyond Prakriti)?

It affirms Vishnu as the Supreme Reality who transcends material nature and its changes—supporting a Vaishnava metaphysics where the Lord is the ultimate controller and ground of the cosmos, not a product of it.