Shloka 55

अक्रूर-सत्कारः, मथुरायात्रा-विरहः, यमुनातटे दिव्यदर्शनम्, चतुर्व्यूह-नमस्कारः

Devanagari script

सर्वार्थास् त्वम् अज विकल्पनाभिर् एतद् देवाद्यं जगद् अखिलं त्वम् एव विश्वम् विश्वात्मंस् त्वम् इति विकारभावहीनः सर्वस्मिन् न हि भवतो ऽस्ति किंचिद् अन्यत्

Transliteration

sarvārthās tvam aja vikalpanābhir etad devādyaṃ jagad akhilaṃ tvam eva viśvam viśvātmaṃs tvam iti vikārabhāvahīnaḥ sarvasmin na hi bhavato 'sti kiṃcid anyat

Translation

Ikaw ang lahat ng layon at lahat ng kahulugan, O Di-Ipinanganak. Dahil sa mga pagkakaibang iniisip ng isip, ang buong sansinukob—mula sa mga diyos—ay nagmumukhang sari-sari; ngunit sa katotohanan, Ikaw lamang iyon. Ikaw ang daigdig; Ikaw ang Sarili sa loob ng daigdig. Kaya kahit iba-iba ang pagbanggit, nananatili Kang walang pagbabago; sapagkat sa lahat ng bagay, wala nang iba pa bukod sa Iyo.

Word by Word

• sarva-arthāḥ: all entities/meanings
• sarva-arthāḥ: Karta (Subject/कर्ता)
• Type: Noun
• Root: sarva (प्रातिपदिक) + artha (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), बहुवचन; समासः—कर्मधारयः ('सर्वे अर्थाः')

• tvam: you
• tvam: Karta (Subject/कर्ता)
• Type: Noun
• Root: yusmad (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, प्रथमा (1st/प्रथमा), एकवचन

• aja: O Unborn
• aja: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: aja (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/सम्बोधन), एकवचन

• vikalpanābhiḥ: by (various) conceptions
• vikalpanābhiḥ: Karana (Instrument/करण)
• Type: Noun
• Root: vikalpanā (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया (3rd/तृतीया), बहुवचन

• etat: this
• etat: Visheshya (Demonstrative/विशेष्य)
• Type: Noun
• Root: etat (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन

• deva-ādyam: beginning with the gods
• deva-ādyam: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: deva (प्रातिपदिक) + ādi (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; समासः—तत्पुरुषः ('देवाः आदयः यस्य' / 'beginning with gods'); विशेषणम् (of jagat)

• jagat: world
• jagat: Karma (Object/कर्म)
• Type: Noun
• Root: jagat (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन

• akhilam: entire
• akhilam: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: akhila (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; विशेषणम् (of jagat)

• tvam: you
• tvam: Karta (Subject/कर्ता)
• Type: Noun
• Root: yusmad (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, प्रथमा (1st/प्रथमा), एकवचन

• eva: indeed, alone
• eva: Sambandha (Emphasis/सम्बन्ध)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: अवधारण-अव्यय (particle of emphasis)

• viśvam: the universe
• viśvam: Karma/Predicative (Predicate nominal/विधेय)
• Type: Noun
• Root: viśva (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन

• viśva-ātman: O Soul of the universe
• viśva-ātman: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: viśva (प्रातिपदिक) + ātman (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/सम्बोधन), एकवचन; समासः—तत्पुरुषः ('विश्वस्य आत्मा')

• tvam: you
• tvam: Karta (Subject/कर्ता)
• Type: Noun
• Root: yusmad (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, प्रथमा (1st/प्रथमा), एकवचन

• iti: thus
• iti: Sambandha (Quotation marker/सम्बन्ध)
• Type: Indeclinable
• Root: iti (अव्यय)
• Form: इति-उद्धरण-अव्यय (quotative particle)

• vikāra-bhāva-hīnaḥ: devoid of change and becoming
• vikāra-bhāva-hīnaḥ: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: vikāra (प्रातिपदिक) + bhāva (प्रातिपदिक) + hīna (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; समासः—तत्पुरुषः ('विकार-भावेन हीनः'); विशेषणम् (of tvam/bhavān)

• sarvasmin: in everything
• sarvasmin: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: sarva (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन

• na: not
• na: Sambandha (Negation/सम्बन्ध)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेध-अव्यय

• hi: indeed
• hi: Sambandha (Emphasis/सम्बन्ध)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: निपात (emphatic particle)

• bhavataḥ: of you
• bhavataḥ: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: bhavat (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन

• asti: there is
• asti: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: √as (अस्)
• Form: लट् (Present), परस्मैपद, प्रथमपुरुष, एकवचन

• kiṃcit: anything
• kiṃcit: Karta/Predicative (Existential subject/विधेय)
• Type: Noun
• Root: kiṃcid (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; अनिश्चित-प्रयोग (indefinite)

• anyat: other
• anyat: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: anya (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; विशेषणम् (of kiṃcit)

Speaker

Sage Parāśara (teaching Maitreya; verse within a theological praise describing Viṣṇu as the all-pervading Supreme)

Cosmological Context

Creation Stage: Secondary

Cosmic Hierarchy: Brahmanda (universe)

Philosophical Teaching

Concept: All meanings and ends belong to the unborn Lord; multiplicity is a product of mental differentiation, while in truth the universe and its inner Self are nothing but Him, untouched by change.

Vedantic Theme: Atman

Application: Observe how the mind constructs difference; use that insight to cultivate God-centered non-separateness (seeing the Lord as the inner self of all) while acting without egoism.

Vishishtadvaita: Strong antaryāmin doctrine (‘viśvātman’): the Lord is immanent as the Self within the cosmos, yet remains nirvikāra—key to qualified non-dualism (world as His body, He as its Self).

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

Antaryamin: Yes

Jagat Karana: Yes

Characters & Entities

• Vishnu
• Devas

FAQs

What is the significance of vikalpa (conceptual distinction) in this Vishnu Purana verse?

The verse says plurality is perceived through vikalpa—mental differentiation—while the underlying reality of all names and forms is Vishnu alone.

How does Sage Parāśara explain the Supreme Being’s relation to the universe here?

He describes Vishnu as both the universe (viśva) and its indwelling Self (viśvātman), present in all things without undergoing any change (nirvikāra).

What is the theological importance of Lord Vishnu in this context?

Vishnu is affirmed as the sole, unborn, all-pervading Supreme Reality—so comprehensive that nothing exists anywhere apart from Him, even while the world appears diverse.