Shloka 38

Vīrya, Māyā/Prakṛti, Śrī’s Inseparability, Paramāṇu, and Hari’s Infinitude

खगेन्द्रातः प्रकृतिः सूक्ष्मरूपा सा नित्या सा सत्यभूता सदैव / एवं स्वयं कालवाय्वादिकानां परा (रमा)णवः सत्यरूपाश्च सन्ति

khagendrātaḥ prakṛtiḥ sūkṣmarūpā sā nityā sā satyabhūtā sadaiva / evaṃ svayaṃ kālavāyvādikānāṃ parā (ramā)ṇavaḥ satyarūpāśca santi

ఓ ఖగేంద్రా! ప్రకృతి సూక్ష్మరూపిణి, నిత్యమైనది, సదా సత్యస్వరూపమైనది. అలాగే కాలం, వాయువు మొదలైన తత్త్వాల పరమ అణువులు కూడా తమ తమ స్వరూపంలో సత్యరూపములై ఉన్నవి।

khagendraO Khagendra (Garuda)
khagendra:
Sambodhana (सम्बोधन)
TypeNoun
Rootkhaga (प्रातिपदिक) + indra (प्रातिपदिक)
FormTatpuruṣa (कर्मधारय sense: ‘king of birds’); Masculine (पुंलिङ्ग), Vocative (8/सम्बोधन), Singular (एकवचन)
ataḥtherefore/from this
ataḥ:
Hetu (हेतु/कारण)
TypeIndeclinable
Rootataḥ (अव्यय)
FormAvyaya; ablatival adverb/particle (तस्मात्/अतः)
prakṛtiḥPrakṛti (primordial nature)
prakṛtiḥ:
Karta (कर्ता)
TypeNoun
Rootprakṛti (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Nominative (1/प्रथमा), Singular (एकवचन)
sūkṣma-rūpāsubtle-formed
sūkṣma-rūpā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootsūkṣma (प्रातिपदिक) + rūpa (प्रातिपदिक)
FormKarmadhāraya (कर्मधारय: ‘subtle in form’); Feminine (स्त्रीलिङ्ग), Nominative (1/प्रथमा), Singular (एकवचन); qualifying prakṛtiḥ
she/that (Prakṛti)
:
Karta (कर्ता)
TypeNoun
Roottad (प्रातिपदिक)
FormSarvanāma (सर्वनाम), Feminine (स्त्रीलिङ्ग), Nominative (1/प्रथमा), Singular (एकवचन)
nityāeternal
nityā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootnitya (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Nominative (1/प्रथमा), Singular (एकवचन); qualifying sā/prakṛtiḥ
she
:
Karta (कर्ता)
TypeNoun
Roottad (प्रातिपदिक)
FormSarvanāma, Feminine, Nominative, Singular
satya-bhūtātruly existent/real
satya-bhūtā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootsatya (प्रातिपदिक) + bhūta (प्रातिपदिक)
FormKarmadhāraya (कर्मधारय: ‘become/constituted as truth’); Feminine (स्त्रीलिङ्ग), Nominative (1/प्रथमा), Singular (एकवचन)
sadāalways
sadā:
Kāla-adhikaraṇa (कालाधिकरण)
TypeIndeclinable
Rootsadā (अव्यय)
FormAvyaya; adverb of time
evaindeed
eva:
Sambandha (सम्बन्ध/वाक्यसम्बन्ध)
TypeIndeclinable
Rooteva (अव्यय)
FormAvyaya; emphatic particle (निपात)
evamthus
evam:
Prakāra-adhikaraṇa (प्रकाराधिकरण)
TypeIndeclinable
Rootevam (अव्यय)
FormAvyaya; manner adverb (प्रकारवाचक)
svayamof itself
svayam:
Sambandha (सम्बन्ध/वाक्यसम्बन्ध)
TypeIndeclinable
Rootsvayam (अव्यय)
FormAvyaya; reflexive adverb (स्वार्थे)
kāla-vāyu-ādikānāmof time, wind, and the rest
kāla-vāyu-ādikānām:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootkāla (प्रातिपदिक) + vāyu (प्रातिपदिक) + ādi (प्रातिपदिक)
FormTatpuruṣa (समाहार/ādi-compound: ‘of time, wind, etc.’); Masculine (पुंलिङ्ग), Genitive (6/षष्ठी), Plural (बहुवचन)
paramāṇavaḥatoms
paramāṇavaḥ:
Karta (कर्ता)
TypeNoun
Rootparamāṇu (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (1/प्रथमा), Plural (बहुवचन)
satya-rūpāḥreal in nature
satya-rūpāḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootsatya (प्रातिपदिक) + rūpa (प्रातिपदिक)
FormKarmadhāraya (कर्मधारय: ‘having real form’); Masculine (पुंलिङ्ग), Nominative (1/प्रथमा), Plural (बहुवचन); qualifying paramāṇavaḥ
caand
ca:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootca (अव्यय)
FormAvyaya; conjunction
santiexist/are
santi:
Kriyā (क्रिया)
TypeVerb
Rootas (धातु)
FormLaṭ (लट्/present), Parasmaipada (परस्मैपद), Prathama-puruṣa (3rd person), Plural (बहुवचन)

Lord Vishnu (in dialogue with Garuda/Vinata-putra)

Concept: Prakṛti is subtle and eternal; likewise time, wind, and other principles have real existence in their own nature (satya-rūpa).

Vedantic Theme: Tattva enumeration and ontological realism about subtle principles; distinction between subtle causes and gross effects; groundwork for understanding bondage and liberation through knowledge of categories.

Application: Use cosmological reflection to cultivate detachment: recognize the layered subtle causes behind experience; observe time and breath (vāyu/prāṇa) as gateways to contemplative stability.

Primary Rasa: adbhuta

Secondary Rasa: shanta

G
Garuda
P
Prakriti
K
Kala (Time)
V
Vayu (Wind)

FAQs

This verse frames Prakriti as subtle, eternal, and truly existent—establishing her as a foundational metaphysical principle from which manifest processes proceed.

It treats Time (kāla) and Wind (vāyu), along with other fundamentals, as possessing “supreme atoms” and an objectively real nature—subtle causes underlying visible change.

It encourages seeing life’s changes as governed by subtle, lawful principles (time, breath, nature), supporting steadiness, discipline, and reflective living rather than impulsive reactions.