Shloka 22
अविद्याबीज-निरूपणं, योगस्वरूप-उपदेशः, मूर्तहरिधारणा-समाधि, जनकवंशीय-राजर्षिसंवादः
निर्वाणमय एवायम् आत्मा ज्ञानमयो ऽमलः दुःखाज्ञानमला धर्माः प्रकृतेस् ते तु नात्मनः
nirvāṇamaya evāyam ātmā jñānamayo 'malaḥ duḥkhājñānamalā dharmāḥ prakṛtes te tu nātmanaḥ
Ātman ini sesungguhnya bersifat nirvāṇa—terdiri daripada kesedaran, suci dan tanpa noda. Keadaan yang tercemar oleh duka dan kejahilan hanyalah milik Prakṛti, bukan sifat Ātman.
Sage Parāśara (teaching Maitreya)
Speaker: Parasara
Topic: Distinction between Ātman and prakṛti; why sorrow and ignorance are not intrinsic to the self
Teaching: Philosophical
Quality: revealing
Concept: The Ātman is intrinsically pure consciousness and nirvāṇa-like; sorrow and ignorance are attributes of prakṛti, not of the self.
Vedantic Theme: Atman
Application: Practice viveka: label sorrow/avidyā as prakṛti’s modifications, and return attention to the witnessing consciousness through meditation and ethical restraint.
Vishishtadvaita: Afflictions are ‘prakṛti-dharmas’ superimposed through association; the self remains a real, enduring knower distinct from material modes, aligning with the jīva’s permanence in Viśiṣṭādvaita.
Vishnu Form: Para-Brahman
Bhakti Type: Shanta
FAQs
This verse grounds liberation in discernment: the Self is intrinsically pure consciousness, while suffering and ignorance are modifications of Prakṛti; knowing this separation is pivotal for moksha.
He identifies sorrow (duḥkha) and ignorance (ajñāna) as “stains” that belong to Prakṛti—experienced through embodied life—rather than as true qualities of the Ātman.
By portraying the Self as stainless consciousness oriented to nirvāṇa, the Purana supports a Vishnu-centered Vedanta where realization of the true Self (and its dependence on the Supreme) leads beyond Prakṛti’s bondage toward liberation.