Shloka 101
Duḥṣantasya Vana-praveśaḥ
King Duḥṣanta’s Entry into the Forest Hunt
आत्मानमव्ययं चैव प्रकृतिं प्रभवं प्रभुम् । पुरुष विश्वकर्माणं सत्त्वयोगं ध्रुवाक्षरम्,आत्मा, अव्यय, प्रकृति (उपादान), प्रभव (उत्पत्ति-कारण), प्रभु (अधिष्ठाता), पुरुष (अन्तर्यामी), विश्वकर्मा, सत्त्वगुणसे प्राप्त होने योग्य तथा प्रणवाक्षर भी वे ही हैं; उन्हींको अनन्त, अचल, देव, हंस, नारायण, प्रभु, धाता, अजन्मा, अव्यक्त, पर, अव्यय, कैवल्य, निर्मुण, विश्वरूप, अनादि, जन्मरहित और अविकारी कहा गया है। वे सर्वव्यापी, परम पुरुष परमात्मा, सबके कर्ता और सम्पूर्ण भूतोंके पितामह हैं
ātmānam avyayaṃ caiva prakṛtiṃ prabhavaṃ prabhum | puruṣaṃ viśvakarmāṇaṃ sattvayogaṃ dhruvākṣaram ||
Sinabi ni Dāśa: “Siya ang Sarili (Ātman), di-nasisira; Siya rin ang Prakṛti—ang batayang kalikasan, ang Prabhava—pinagmumulan ng paglitaw, at ang Panginoong namamahala. Siya ang Puruṣa na nananahan sa loob, ang Viśvakarman—ang panday ng sansinukob, naaabot sa pamamagitan ng disiplina ng sattva, at ang matatag na pantig na di-naluluma. Kaya Siya’y tinatawag sa maraming pangalan—walang hanggan at di-natitinag, banal, Haṃsa, Nārāyaṇa, ang Panginoon, ang Tagapagtaguyod, di-isinilang at di-nahahayag, kataas-taasan at di-nagbabago, ganap at lampas sa mga guṇa, may anyong unibersal, walang simula, walang kapanganakan, at di-nababago. Lumalaganap sa lahat, Siya ang Kataas-taasang Puruṣa, ang Kataas-taasang Sarili—tagagawa ng lahat at dakilang ninuno ng lahat ng nilalang.”
दाश उवाच
Educational Q&A
The verse presents a unified vision of the Supreme: the same reality is described as the imperishable Self, the material ground (Prakṛti), the originating cause, and the sovereign inner ruler (Puruṣa). It teaches that the divine can be approached through sattva (purity/clarity) and is indicated by the imperishable syllable (often taken as Oṃ), while being known through many epithets that highlight transcendence, immanence, and cosmic agency.
The speaker Dāśa delivers a hymn-like description of the Supreme Being, listing key metaphysical identifiers and revered names (such as Nārāyaṇa and Haṃsa). The passage functions as a theological characterization within the story, emphasizing the Lord as creator, sustainer, and universal father of beings.