Shloka 42

Adhyaya 23 — Ashvatara’s Vow for Madalasa and the Bestowal of Musical Science by Sarasvati

Sanskrit

विश्वावासं विश्वरूपं विश्वेशं परमेश्वरम् ।

सांख्यवेदान्तवादोक्तं बहुशाखास्थिरीकृतम् ॥

Transliteration

viśvāvāsaṃ viśvarūpaṃ viśveśaṃ parameśvaram /

sāṃkhyavedāntavādoktaṃ bahuśākhāsthirīkṛtam

Translation

ഹേ ദേവീ! നീയേ ലോകത്തിന്റെ അധിഷ്ഠാനം, വിശ്വരൂപിണി, സർവേശ്വരി, പരമാധിപതി—സാംഖ്യവും വേദാന്തവും എന്ന സിദ്ധാന്തങ്ങൾ പ്രഖ്യാപിച്ചതും, അനേകം ശാസ്ത്രശാഖകളിൽ സ്ഥാപിതവുമാണ്.

Word by Word

• viśva-āvāsam: the abode of the universe
• viśva-āvāsam: Karma (कर्म)
• Type: Adjective
• Root: viśva (प्रातिपदिक) + āvāsa (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (Accusative), एकवचन; षष्ठी-तत्पुरुषः—‘विश्वस्य आवासः’ इति, here as accusative qualifier

• viśva-rūpam: having the form of the universe
• viśva-rūpam: Karma (कर्म)
• Type: Adjective
• Root: viśva (प्रातिपदिक) + rūpa (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; षष्ठी-तत्पुरुषः—‘विश्वस्य रूपम्’

• viśva-īśam: lord of the universe
• viśva-īśam: Karma (कर्म)
• Type: Noun
• Root: viśva (प्रातिपदिक) + īśa (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; षष्ठी-तत्पुरुषः—‘विश्वस्य ईशः’

• parama-īśvaram: the supreme Lord
• parama-īśvaram: Karma (कर्म)
• Type: Noun
• Root: parama (प्रातिपदिक) + īśvara (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; कर्मधारयः—‘परमः ईश्वरः’

• sāṃkhya-vedānta-vāda-uktam: declared in Sāṃkhya and Vedānta doctrines
• sāṃkhya-vedānta-vāda-uktam: Karma (कर्म)
• Type: Adjective
• Root: sāṃkhya (प्रातिपदिक) + vedānta (प्रातिपदिक) + vāda (प्रातिपदिक) + ukta (कृदन्त; √vac/√vad? here ukta from √vac ‘to say’)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; ‘उक्त’ (past passive participle, क्त-प्रत्यय) from √vac (वच्) ‘to say’; तत्पुरुष-समासः—‘सांख्यवेदान्तवादेन उक्तम्’ (said/declared in the doctrines of Sāṃkhya and Vedānta)

• bahu-śākhā-sthirī-kṛtam: made firm in many branches (of teaching)
• bahu-śākhā-sthirī-kṛtam: Karma (कर्म)
• Type: Adjective
• Root: bahu (प्रातिपदिक) + śākhā (प्रातिपदिक) + sthirī (अव्यय/उपसर्गवत्; from sthira ‘firm’) + kṛta (कृदन्त; √kṛ)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; ‘स्थिरीकृत’ = causative/denominative formation ‘sthirī-√kṛ’ (to make firm/establish), past passive participle (क्त); तत्पुरुषः—‘बहुशाखासु स्थिरीकृतम्’ (made firm in many branches)

Speakers

• Aśvatara (Nāga) praising the Goddess; addressed to Sarasvatī (Viṣṇu’s tongue)

Verse Rasa

{ "primaryRasa": "adbhuta", "secondaryRasa": "bhakti", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Primary Deities

• Sarasvatī
• Devī

Shakti Aspects

• Sarasvatī as transcendent Śakti/Brahman

Key Themes

• Shaktism
• Non-dual Brahman
• Philosophical synthesis
• Stuti (hymn)

FAQs

What is the philosophical or ethical takeaway?

The hymn asserts Devī as the ultimate ground of reality, transcending sectarian limits: even differing darśanas (Sāṅkhya/Vedānta) converge in pointing to the Supreme as the support and form of the cosmos.

How does this fit the Pancalakshana (5 characteristics)?

Primarily within Vaṃśānucarita/Upākhyāna-style theological narration rather than strict cosmography; as Devi Mahatmyam it functions as dharma-upadeśa through stuti (devotion as a means), not as sarga/pratisarga detail.

What is the esoteric significance?

‘Many branches’ hints that mantra, śruti, and śāstra are diverse expressions of one Śakti; the Goddess is both the meaning and the stability behind all articulated knowledge.