Shloka 38

Śrīnivāsa at Svāmipuṣkariṇī: Darśana, Stotra, the Secret Veṅkaṭeśa Mantra, and the Meaning of “Vyaṅkaṭeśa”

Devanagari script

ईशत्वमात्मवाचि स्यादेवं ज्ञेयं तु कन्यके / पूर्णज्ञानं सुखं वित्तं व्याप्तत्वाद्व्यङ्कटाभिधः

Transliteration

īśatvamātmavāci syādevaṃ jñeyaṃ tu kanyake / pūrṇajñānaṃ sukhaṃ vittaṃ vyāptatvādvyaṅkaṭābhidhaḥ

Translation

Dalam ungkapan yang menunjuk pada Ātman, tersirat makna ke-Tuhanan—ketahuilah demikian, wahai gadis. Pengetahuan sempurna, kebahagiaan, dan kemakmuran pun ditandai; dan karena meliputi segalanya, ia disebut ‘Vyaṅkaṭa’.

Word by Word

• īśatvam: lordship
• īśatvam: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: īśatva (प्रातिपदिक)
• Form: Neuter, Nominative (1st), Singular

• ātma-vāci: in the self-denoting (part)
• ātma-vāci: Adhikaraṇa (अधिकरण)
• Type: Noun
• Root: ātman (प्रातिपदिक) + vāc (प्रातिपदिक)
• Form: Feminine, Locative (7th), Singular; Tatpuruṣa (षष्ठी): आत्मनः वाक् ‘word/speech of self’; locative ‘in the (syllable/term) denoting self’

• syāt: is/should be
• syāt: Kriyā (क्रिया)
• Type: Verb
• Root: as (धातु)
• Form: Optative (विधिलिङ्), Parasmaipada, 3rd Person, Singular

• evam: thus
• evam: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: evam (अव्यय)
• Form: Indeclinable adverb (क्रियाविशेषण) ‘thus/in this way’

• jñeyam: to be known
• jñeyam: Vidhi (विधि/विधेय)
• Type: Verb
• Root: jñā (धातु)
• Form: Gerundive/necessitative (तव्यत्/अनीयर्), Neuter, Nominative (1st), Singular; ‘to be known/should be understood’

• tu: indeed/but
• tu: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: tu (अव्यय)
• Form: Indeclinable particle (निपात)

• kanyake: O maiden
• kanyake: Sambodhana (सम्बोधन)
• Type: Noun
• Root: kanyakā (प्रातिपदिक)
• Form: Feminine, Vocative (8th), Singular

• pūrṇa-jñānam: complete knowledge
• pūrṇa-jñānam: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: pūrṇa (प्रातिपदिक) + jñāna (प्रातिपदिक)
• Form: Neuter, Nominative (1st), Singular; Karmadhāraya: ‘complete knowledge’

• sukham: happiness
• sukham: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: sukha (प्रातिपदिक)
• Form: Neuter, Nominative (1st), Singular

• vittam: wealth
• vittam: Karta/Pratipādya (कर्ता/प्रतिपाद्य)
• Type: Noun
• Root: vitta (प्रातिपदिक)
• Form: Neuter, Nominative (1st), Singular

• vyāptatvāt: due to pervasiveness
• vyāptatvāt: Hetu (हेतु/पञ्चमी)
• Type: Noun
• Root: vyāptatva (प्रातिपदिक)
• Form: Neuter, Ablative (5th/पञ्चमी), Singular; ‘because of pervasiveness’

• vyaṅkaṭa-abhidhaḥ: named Vyaṅkaṭa/Veṅkaṭa
• vyaṅkaṭa-abhidhaḥ: Pradhāna-viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: vyaṅkaṭa (प्रातिपदिक) + abhidha (प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular; Tatpuruṣa: व्यङ्कट इति अभिधा यस्य—‘having the appellation “Vyaṅkaṭa/Veṅkaṭa”’

Speaker

Lord Vishnu

Philosophical Teaching

Concept: Īśatva (lordship) implied in ātma-vācya; fullness of knowledge and bliss; vyāpti (all-pervasion) as a marker of the divine name.

Vedantic Theme: Brahman/Īśvara as sarva-vyāpī and pūrṇa; movement from nāma to tattva (name to reality).

Application: During japa, contemplate: ‘The Lord is all-pervading; may my knowledge become full and my mind rest in sukha; let prosperity be used dharmically.’

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: kshetra-name and divine name

Cross References

Related Themes: Garuda Purana: Viṣṇu as sarva-vyāpī and giver of jñāna-sukha (general)

Characters & Entities

• Atman

FAQs

What is the importance of īśatva (lordship) in this Garuda Purana verse?

It frames the Self (Ātman) as inherently sovereign—suggesting that true mastery is not external control but recognition of the Self’s intrinsic, governing presence.

How does this verse explain the path of the soul?

By pointing to the all-pervading Self and complete knowledge, it implies liberation is attained through realizing the Ātman’s nature rather than through merely external rites.

Practical application of this wisdom today?

Cultivate self-inquiry and ethical living grounded in inner awareness; treating happiness and prosperity as secondary outcomes of clear knowledge rather than the ultimate goal.