Shloka 35
Sṛṣṭi-krama, Pratibimba-Upādhi, and Viṣṇu as Primary Brahman
with Pralaya and Nāma-Stuti
विष्णावेव ब्रह्मशब्दो हि मुख्यो ह्यन्येष्वमुख्यो ब्रह्मरुद्रादिकेषु / अनन्तगुणपूर्णत्वाद्ब्रह्मेति हरिरुच्यते
viṣṇāveva brahmaśabdo hi mukhyo hyanyeṣvamukhyo brahmarudrādikeṣu / anantaguṇapūrṇatvādbrahmeti harirucyate
Istilah “Brahman” pada hakikatnya dan terutama sekali terpakai bagi Viṣṇu sahaja; bagi yang lain—seperti Brahmā, Rudra dan sebagainya—ia hanya pada makna sekunder. Kerana Hari dipenuhi sifat-sifat yang tidak berhingga dan sempurna, maka Dia disebut “Brahman”.
Lord Vishnu (in discourse to Garuda/Vinata-putra)
Concept: ‘Brahman’ is chiefly (mukhya) applicable to Viṣṇu; for Brahmā, Rudra, etc., it is secondary (gauna). Hari is termed Brahman because He is infinitely and perfectly endowed with qualities.
Vedantic Theme: Śabda-pramāṇa and lakṣaṇā/gaunatā: the Supreme as ananta-kalyāṇa-guṇa-paripūrṇa; Brahman as Bhagavān (saguṇa in the sense of infinite auspicious attributes).
Application: Use scriptural terms carefully: reserve ultimate predicates for the Supreme; cultivate contemplation of Viṣṇu’s ananta-kalyāṇa-guṇas as a bhakti-jnana practice.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Related Themes: Garuda Purana 3.2.34 (Viṣṇu as supreme); Garuda Purana 3.2.36-38 (no other has infinite qualities; dharma and scriptural statements about infinity)
FAQs
This verse defines “Brahman” as a title that applies in the fullest, primary sense to Viṣṇu/Hari, grounding the word in the idea of infinite, complete divine qualities.
No. It states that the label “Brahman” is not primary for them; their association with the term is secondary compared to Viṣṇu, who is described as infinitely complete in attributes.
Use it to clarify devotion and study: when reflecting on the highest reality (Brahman), focus on cultivating remembrance, worship, and ethical living aligned with Hari’s divine qualities.