Shloka 9

अक्रूरस्य गोकुलगमनम्—दर्शन-लालसा, अंशावतार-बोधः, विष्णु-स्तुतिः

Devanagari script

सर्वात्मा सर्ववित् सर्वः सर्वभूतेष्व् अवस्थितः यो वितत्याव्ययो व्यापी स वक्ष्यति मया सह

Transliteration

sarvātmā sarvavit sarvaḥ sarvabhūteṣv avasthitaḥ yo vitatyāvyayo vyāpī sa vakṣyati mayā saha

Translation

Ngài là Tự Ngã của muôn loài, biết tất cả, là tất cả; ngự trong mọi hữu tình; lan tỏa khắp nơi mà vẫn bất hoại, toàn khắp—chính Ngài sẽ nói cùng ta (qua lời ta).

Word by Word

• सर्वात्मा: the Self of all
• सर्वात्मा: Karta (Subject/कर्ता)
• Type: Noun
• Root: सर्व (प्रातिपदिक) + आत्मन् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; षष्ठी-तत्पुरुष (sarvasya ātmā)

• सर्ववित्: knower of all
• सर्ववित्: Karta (Subject/कर्ता)
• Type: Noun
• Root: सर्व (प्रातिपदिक) + विद् (प्रातिपदिक/कृदन्त-आधार)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; उपपद-तत्पुरुष (sarvaṃ vetti iti)

• सर्वः: all (the all-pervading one)
• सर्वः: Karta (Subject/कर्ता)
• Type: Noun
• Root: सर्व (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• सर्वभूतेषु: in all beings
• सर्वभूतेषु: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: सर्व (प्रातिपदिक) + भूत (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी (7th/Locative), बहुवचन; तत्पुरुष (sarveṣu bhūteṣu)

• अवस्थितः: abiding/established
• अवस्थितः: Karta (Subject/कर्ता)
• Type: Verb
• Root: अव + स्था (धातु)
• Form: क्त-प्रत्ययान्त (Past Passive Participle), पुंलिङ्ग, प्रथमा, एकवचन

• यः: who
• यः: Karta (Subject/कर्ता)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; सम्बन्धसूचक (relative pronoun)

• वितत्य: having spread out
• वितत्य: Purvakala-kriya (Prior action/पूर्वकालक्रिया)
• Type: Verb
• Root: वि + तन् (धातु)
• Form: क्त्वान्त (Absolutive/Gerund), ‘having spread/expanded’

• अव्ययः: imperishable
• अव्ययः: Visheshana (Adjective/विशेषण)
• Type: Adjective
• Root: अव्यय (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• व्यापी: all-pervading
• व्यापी: Visheshana (Adjective/विशेषण)
• Type: Adjective
• Root: वि + आप् (धातु)
• Form: णिनि-प्रत्ययान्त (agentive derivative), पुंलिङ्ग, प्रथमा, एकवचन

• सः: he
• सः: Karta (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• वक्ष्यति: will speak
• वक्ष्यति: Kriya (Action/क्रिया)
• Type: Verb
• Root: वच् (धातु)
• Form: लृट् (Simple Future), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन

• मया: with me
• मया: Sahakaraka (Co-agent/सह)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: तृतीया (3rd/Instrumental), एकवचन

• सह: together with
• सह: Sambandha (Association/सम्बन्ध)
• Type: Indeclinable
• Root: सह (अव्यय)
• Form: सह-अव्यय (preposition-like indeclinable)

Speaker

Sage Parāśara (addressing Maitreya; presenting Vishnu as the inner ruler who speaks through the teacher)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Hari as sarvātmā and antaryāmin, all-pervading and imperishable, who will speak through the narrator.

Teaching: Philosophical

Quality: authoritative

Philosophical Teaching

Concept: The Lord is the Self within all beings (antaryāmin), omniscient, all-pervading, and imperishable, enabling true teaching and revelation.

Vedantic Theme: Atman

Application: Practice seeing the divine presence in all beings; speak and act with accountability to the indwelling witness.

Vishishtadvaita: Antaryāmin doctrine: the one Lord indwells all selves and matter as their inner ruler while remaining distinct as their support and controller.

Vaishnava Theology

Vishnu Form: Para-Brahman (philosophical)

Bhakti Type: Shanta (peaceful)

Vyuha Form: Aniruddha

Antaryamin: Yes

Jagat Karana: Yes

Characters & Entities

• Vishnu

FAQs

What is the significance of calling Vishnu “Sarvātmā” in the Vishnu Purana?

It identifies Vishnu as the inner Self of all beings—the indwelling reality sustaining every life and consciousness, not merely a distant deity.

How does Sage Parāśara explain the source of his teaching to Maitreya here?

Parāśara frames the discourse as guided by the all-pervading Vishnu, implying that the truth spoken by the teacher is ultimately voiced by the indwelling Lord.

What is the theological importance of Vishnu being described as “avyaya” and “vyāpī” in this context?

It asserts Vishnu’s transcendence and immanence together: He remains imperishable while pervading all existence, grounding Vaishnava Vedanta’s view of the Supreme as both beyond and within the cosmos.