Shloka 57

ध्रुवस्य तपः — देवमायाविघ्नाः, विष्णोर्दर्शनम्, स्तुतिः, ध्रुवस्थानप्रदानम्

Devanagari script

बृहत्त्वाद् बृंहणत्वाच् च यद् रूपं ब्रह्मसंज्ञितम् तस्मै नमस् ते सर्वात्मन् योगिचिन्त्याविकारवत्

Transliteration

bṛhattvād bṛṃhaṇatvāc ca yad rūpaṃ brahmasaṃjñitam tasmai namas te sarvātman yogicintyāvikāravat

Translation

Lạy Đấng Tự Ngã của muôn loài, con đảnh lễ Thể tướng được gọi là “Brahman” vì sự bao la vô hạn và vì Ngài làm cho vạn vật tăng trưởng, khai triển; Ngài bất biến, nhưng là đối tượng quán niệm của các hành giả yoga trong thiền nội tâm.

Word by Word

• बृहत्त्वात्: because of greatness
• बृहत्त्वात्: Hetu/Apadana (Cause/Ablative)
• Type: Noun
• Root: बृहत्त्व (प्रातिपदिक; बृहत् + त्व)
• Form: नपुंसकलिङ्ग, पञ्चमी-विभक्ति (5th/Ablative), एकवचन; हेतौ/कारणे (cause/reason)

• बृंहणत्वात्: because of expansion/nourishing
• बृंहणत्वात्: Hetu/Apadana (Cause/Ablative)
• Type: Noun
• Root: बृंहणत्व (प्रातिपदिक; बृंहण + त्व)
• Form: नपुंसकलिङ्ग, पञ्चमी-विभक्ति, एकवचन; हेतौ/कारणे

• च: and
• च: Sambandha (Connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयार्थक-अव्यय (conjunction)

• यत्: which
• यत्: Visheshana (Relative qualifier)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; सम्बन्ध-प्रत्यय (relative pronoun)

• रूपम्: form
• रूपम्: Karta (Subject)
• Type: Noun
• Root: रूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन

• ब्रह्मसंज्ञितम्: called ‘Brahman’
• ब्रह्मसंज्ञितम्: Visheshana (Adjective of रूपम्)
• Type: Adjective
• Root: ब्रह्म + संज्ञित (कृदन्त; √ज्ञा (धातु) + क्त)
• Form: नपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन; क्त-प्रत्ययान्त विशेषण (past passive participle)

• तस्मै: to him/to that
• तस्मै: Sampradana (Recipient)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, चतुर्थी-विभक्ति (4th/Dative), एकवचन

• नमः: salutation
• नमः: Karma (Object/utterance)
• Type: Noun
• Root: नमस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन; नमस्कारार्थे (salutation)

• ते: of you/your
• ते: Sambandha (Genitive relation)
• Type: Noun
• Root: त्वद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी-विभक्ति (6th/Genitive), एकवचन; संबन्ध (of you)

• सर्वात्मन्: O all-souled one
• सर्वात्मन्: Sambodhana (Address)
• Type: Noun
• Root: सर्वात्मन् (प्रातिपदिक; सर्व + आत्मन्)
• Form: पुंलिङ्ग, सम्बोधन-विभक्ति (Vocative), एकवचन

• योगिचिन्त्याविकारवत्: O unchanging one, thinkable by yogins
• योगिचिन्त्याविकारवत्: Sambodhana (Address-qualifier)
• Type: Adjective
• Root: योगि + चिन्त्य + अविकारवत् (प्रातिपदिक; √चिन्त् (धातु) + यत्; अविकार + वत्)
• Form: पुंलिङ्ग, सम्बोधन-विभक्ति, एकवचन; विशेषण (qualifier of सर्वात्मन्)

Speaker

Sage Parāśara (teaching Maitreya; hymn-like description of the Supreme Vishnu as Brahman)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Nature of Brahman/Vishnu as the all-self, vast and immutable, contemplated by yogins

Teaching: Philosophical

Quality: authoritative

Philosophical Teaching

Concept: Brahman is boundless, the augmenter of all, immutable, and is realizable through yogic inward contemplation.

Vedantic Theme: Brahman

Application: Cultivate steady meditation on the unchanging inner Self while seeing all growth and power as grounded in the Divine.

Vishishtadvaita: The Supreme is both transcendent (avikāra) and the sustaining ground that expands and supports all beings.

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

Jagat Karana: Yes

Characters & Entities

• Brahman
• Vishnu

FAQs

What is the significance of calling the Supreme 'Brahman' in this verse of the Vishnu Purana?

It defines Brahman etymologically as the boundless reality that also nourishes and expands all existence—identifying that Supreme with the all-pervading Lord.

How does Sage Parāśara explain the concept of immutability (avikāra) here?

He presents the Supreme as unchanged by cosmic processes—an unmodified ground that yogins can contemplate, even while it sustains and enlarges the universe.

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

Vishnu is treated as Para Brahman and Sarvātman: the sovereign, all-pervading reality—unchanging in essence, yet the source and support of all growth and manifestation.