Shloka 62

उपसंहारः, वैष्णवपुराण-प्रशंसा, फलश्रुति, परम्परा-प्रवहः (पाठ-श्रवण-फलम्)

Devanagari script

व्योमानिलाग्निजलभूरचनामयाय शब्दादिभोग्यविषयोपनयक्षमाय पुंसः समस्तकरणैर् उपकारकाय व्यक्ताय सूक्ष्मविमलाय सदा नतो ऽस्मि

Transliteration

vyomānilāgnijalabhūracanāmayāya śabdādibhogyaviṣayopanayakṣamāya puṃsaḥ samastakaraṇair upakārakāya vyaktāya sūkṣmavimalāya sadā nato 'smi

Translation

I ever bow to Him who is the very fabric of ether, wind, fire, water, and earth; who can present to embodied beings the objects of enjoyment—sound and the rest; who, through all the organs, becomes the benefactor of the person; who is the manifest world and yet the subtle, stainless Reality.

Word by Word

• व्योमानिलाग्निजलभूरचनामयाय: to him who consists of the arrangement of sky, wind, fire, water, and earth
• व्योमानिलाग्निजलभूरचनामयाय: Sampradana (Recipient qualifier/सम्प्रदान-विशेषण)
• Type: Adjective
• Root: व्योम-अनिल-अग्नि-जल-भू-रचना-मय (प्रातिपदिक)
• Form: पुंलिङ्गे, चतुर्थी, एकवचनम्; विशेषणम्; समासः: व्योमादि (आकाश-वायु-अग्नि-जल-पृथिवी) रचनया मयः

• शब्दादिभोग्यविषयोपनयक्षमाय: to him able to present objects of enjoyment such as sound
• शब्दादिभोग्यविषयोपनयक्षमाय: Sampradana (Recipient qualifier/सम्प्रदान-विशेषण)
• Type: Adjective
• Root: शब्द-आदि-भोग्य-विषय-उपनय-क्षम (प्रातिपदिक)
• Form: पुंलिङ्गे, चतुर्थी, एकवचनम्; विशेषणम्; समासः: शब्दादीन् भोग्यान् विषयान् उपनयितुं क्षमः

• पुंसः: of the person (of the embodied being)
• पुंसः: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: पुम्स्/पुंस् (प्रातिपदिक)
• Form: पुंलिङ्गे, षष्ठी, एकवचनम्

• समस्तकरणैः: by all the faculties/senses
• समस्तकरणैः: Karana (Instrument/करण)
• Type: Noun
• Root: समस्त-करण (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, तृतीया, बहुवचनम्; करणवाचक; समासः: समस्तानि करणानि (all instruments/senses)

• उपकारकाय: to the benefactor/helper
• उपकारकाय: Sampradana (Recipient/सम्प्रदान)
• Type: Adjective
• Root: उपकारक (प्रातिपदिक)
• Form: पुंलिङ्गे, चतुर्थी, एकवचनम्; विशेषणम्

• व्यक्ताय: to the manifest
• व्यक्ताय: Sampradana (Recipient qualifier/सम्प्रदान-विशेषण)
• Type: Adjective
• Root: व्यक्त (प्रातिपदिक)
• Form: पुंलिङ्गे, चतुर्थी, एकवचनम्; विशेषणम्

• सूक्ष्मविमलाय: to the subtle and pure
• सूक्ष्मविमलाय: Sampradana (Recipient qualifier/सम्प्रदान-विशेषण)
• Type: Adjective
• Root: सूक्ष्म-विमल (प्रातिपदिक)
• Form: पुंलिङ्गे, चतुर्थी, एकवचनम्; विशेषणम्; द्वन्द्वः (समाहार/इतरेतर): सूक्ष्मश्च विमलश्च

• सदा: always
• सदा: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: सदा (अव्यय)
• Form: कालवाचक-अव्ययम् (adverb of time)

• नतः: bowed
• नतः: Karta (Predicate of ‘asmi’/कर्ता)
• Type: Adjective
• Root: नत (प्रातिपदिक; √नम् ‘नमने’ क्त-प्रत्यय)
• Form: पुंलिङ्गे, प्रथमा, एकवचनम्; भूतकर्मणि कृदन्तः

• अस्मि: I am
• अस्मि: Kriya (Verb/क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: लट्, उत्तमपुरुषः, एकवचनम्; परस्मैपदम्

Speaker

Sage Parāśara (teaching Maitreya; hymnic description of Vishnu as the cosmic principle)

Cosmological Context

Creation Stage: Secondary

Philosophical Teaching

Concept: The Lord pervades as the five great elements and enables sensory experience by presenting sound and other objects through all the organs, while remaining subtle and stainless.

Vedantic Theme: Atman

Application: Practice mindful sense-restraint by remembering the senses and their objects as operating within the Lord’s pervasion, turning experience into worship.

Vishishtadvaita: World and bodies are real modes (prakāras) of the Lord—He is ‘vyakta’ as cosmos yet ‘sūkṣma-vimala’ as inner reality.

Vaishnava Theology

Vishnu Form: Narayana

Bhakti Type: Shanta

Antaryamin: Yes

Jagat Karana: Yes

Characters & Entities

• Vishnu
• Pancha Mahabhutas (ether, air, fire, water, earth)
• Indriyas (sense-organs)
• Sense-objects (sound etc.)

FAQs

What is the significance of the five elements (pañca-mahābhūta) in this Vishnu Purana verse?

The verse identifies Vishnu as pervading and constituting space, air, fire, water, and earth—showing Him as the ground of cosmic structure and the basis of creation.

How does Sage Parāśara explain the role of sense-objects and the organs here?

He presents Vishnu as the power that ‘brings’ sound and other objects to experience and as the benefactor operating through all the faculties, implying an inner governance of perception and embodiment.

What is the theological importance of calling Vishnu both manifest and subtle in this context?

It affirms a Vaishnava metaphysics where Vishnu is the visible universe (manifest) while remaining the transcendent, subtle, and pure Supreme Reality that underlies and sustains it.