Shloka 22

Devanagari script

निर्वाणमय एवायम् आत्मा ज्ञानमयो ऽमलः दुःखाज्ञानमला धर्माः प्रकृतेस् ते तु नात्मनः

Transliteration

nirvāṇamaya evāyam ātmā jñānamayo 'malaḥ duḥkhājñānamalā dharmāḥ prakṛtes te tu nātmanaḥ

Translation

This Self is truly of the nature of nirvāṇa—made of consciousness, pure and stainless. The states tainted by sorrow and ignorance belong to Prakṛti alone; they are not attributes of the Ātman.

Word by Word

• निर्वाणमयः: consisting of nirvāṇa
• निर्वाणमयः: विशेषण (Subject-qualifier/विशेषण)
• Type: Adjective
• Root: निर्वाण-मय (प्रातिपदिक; निर्वाण + मय)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; तत्पुरुषः (निर्वाणमयः = निर्वाणेन मयः/पूर्णः)

• एव: indeed, only
• एव: सम्बन्ध/निपात (Emphasis)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: निपात (particle of emphasis)

• अयम्: this
• अयम्: कर्ता (Subject/कर्ता)
• Type: Noun
• Root: इदम् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; सर्वनाम

• आत्मा: self
• आत्मा: कर्ता (Subject/कर्ता)
• Type: Noun
• Root: आत्मन् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन

• ज्ञानमयः: made of knowledge
• ज्ञानमयः: विशेषण (Subject-qualifier/विशेषण)
• Type: Adjective
• Root: ज्ञान-मय (प्रातिपदिक; ज्ञान + मय)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; तत्पुरुषः (ज्ञानमयः = ज्ञानेन मयः)

• अमलः: stainless, pure
• अमलः: विशेषण (Subject-qualifier/विशेषण)
• Type: Adjective
• Root: अमल (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन

• दुःखाज्ञानमलाः: having the impurities of suffering and ignorance
• दुःखाज्ञानमलाः: विशेषण (Subject-qualifier/विशेषण)
• Type: Adjective
• Root: दुःख-अज्ञान-मल (प्रातिपदिक; दुःख + अज्ञान + मल)
• Form: पुंलिङ्ग, प्रथमा (1st), बहुवचन; बहुपद-तत्पुरुषः (दुःखं च अज्ञानं च मलः येषाम्)

• धर्माः: properties, attributes
• धर्माः: कर्ता (Subject/कर्ता)
• Type: Noun
• Root: धर्म (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), बहुवचन

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

• ते: they
• ते: कर्ता (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), बहुवचन; सर्वनाम

• तु: but
• तु: सम्बन्ध/निपात (Contrast)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: निपात (adversative/contrast particle)

• न: not
• न: सम्बन्ध/निपात (Negation)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेध (negation particle)

• आत्मनः: of the self
• आत्मनः: सम्बन्ध (Genitive/सम्बन्ध)
• Type: Noun
• Root: आत्मन् (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th), एकवचन

Speaker

Sage Parāśara (teaching Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Distinction between Ātman and prakṛti; why sorrow and ignorance are not intrinsic to the self

Teaching: Philosophical

Quality: revealing

Philosophical Teaching

Concept: The Ātman is intrinsically pure consciousness and nirvāṇa-like; sorrow and ignorance are attributes of prakṛti, not of the self.

Vedantic Theme: Atman

Application: Practice viveka: label sorrow/avidyā as prakṛti’s modifications, and return attention to the witnessing consciousness through meditation and ethical restraint.

Vishishtadvaita: Afflictions are ‘prakṛti-dharmas’ superimposed through association; the self remains a real, enduring knower distinct from material modes, aligning with the jīva’s permanence in Viśiṣṭādvaita.

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

Characters & Entities

• Nirvana

FAQs

What is the significance of distinguishing Ātman from Prakṛti in the Vishnu Purana?

This verse grounds liberation in discernment: the Self is intrinsically pure consciousness, while suffering and ignorance are modifications of Prakṛti; knowing this separation is pivotal for moksha.

How does Sage Parāśara explain sorrow and ignorance here?

He identifies sorrow (duḥkha) and ignorance (ajñāna) as “stains” that belong to Prakṛti—experienced through embodied life—rather than as true qualities of the Ātman.

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

By portraying the Self as stainless consciousness oriented to nirvāṇa, the Purana supports a Vishnu-centered Vedanta where realization of the true Self (and its dependence on the Supreme) leads beyond Prakṛti’s bondage toward liberation.