Shloka 47
अविद्याबीज-निरूपणं, योगस्वरूप-उपदेशः, मूर्तहरिधारणा-समाधि, जनकवंशीय-राजर्षिसंवादः
आश्रयश् चेतसो ब्रह्म द्विधा तच् च स्वरूपतः भूप मूर्तम् अमूर्तं च परं चापरम् एव च
āśrayaś cetaso brahma dvidhā tac ca svarūpataḥ bhūpa mūrtam amūrtaṃ ca paraṃ cāparam eva ca
心の拠り所はブラフマンである。王よ、その本性においてそれは二様に語られる—形あるものと無形なるもの、至上（パラ）と、また至上ならざる近き相（アパラ）と。
Sage Parāśara (teaching Maitreya; the verse addresses a kingly hearer as 'bhūpa' in the poetic register)
Speaker: Parasara
Topic: Identification of the mind’s auspicious refuge and its nature.
Teaching: Philosophical
Quality: authoritative, clarifying a subtle doctrine
Concept: Brahman, the mind’s support, is taught as twofold: with form and without form, supreme and also ‘lower’ as immanent/accessible manifestation.
Vedantic Theme: Brahman
Application: Balance nirguṇa contemplation (formless) with saguna upāsanā (formful) without contradiction—use form as an entry into the supreme.
Vishishtadvaita: Affirms transcendence and immanence together: the supreme is beyond form yet can be approached in auspicious form—compatible with Vishnu as both para and antaryāmin.
Vishnu Form: Para-Brahman
Bhakti Type: Shanta
Antaryamin: Yes
Jagat Karana: Yes
FAQs
This verse frames Brahman (understood in Vaishnava theology as Vishnu) as the ultimate basis of consciousness and cognition—without which the mind has no stable ground, whether in meditation or in understanding the cosmos.
He presents Brahman as both mūrta and amūrta (manifest and unmanifest), and as para and apara (supreme/transcendent and lower/immanent), allowing devotion to divine form while affirming an ultimate reality beyond limiting attributes.
The verse supports a Vaishnava Vedantic view in which Vishnu is the highest reality who can be approached as the personal Lord (manifest) while also being the transcendent Brahman (beyond form), integrating devotion with metaphysical supremacy.