Shloka 62

Devanagari script

व्योमानिलाग्निजलभूरचनामयाय शब्दादिभोग्यविषयोपनयक्षमाय पुंसः समस्तकरणैर् उपकारकाय व्यक्ताय सूक्ष्मविमलाय सदा नतो ऽस्मि

Transliteration

vyomānilāgnijalabhūracanāmayāya śabdādibhogyaviṣayopanayakṣamāya puṃsaḥ samastakaraṇair upakārakāya vyaktāya sūkṣmavimalāya sadā nato 'smi

Translation

私は常に彼に礼拝する。彼は虚空・風・火・水・地の構成そのものであり、音などの享受対象を有身の者に与え得る。あらゆる器官を通して人を益し、顕現した世界でありながら、同時に微細で垢なき実在である。

Word by Word

व्योमानिलाग्निजलभूरचनामयायto him who consists of the arrangement of sky, wind, fire, water, and earth

शब्दादिभोग्यविषयोपनयक्षमायto him able to present objects of enjoyment such as sound

पुंसःof the person (of the embodied being)

समस्तकरणैःby all the faculties/senses

उपकारकायto the benefactor/helper

व्यक्तायto the manifest

सूक्ष्मविमलायto the subtle and pure

सदाalways

नतःbowed

अस्मिI am

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.