Shloka 22

नग्न-परिभाषा तथा देव-स्तोत्रपूर्वक मायामोह-उत्पत्ति

Defining ‘Nagna’ and the Devas’ Hymn Leading to Māyāmoha

Devanagari script

हर्षप्रायम् असंसर्गि गतिमद् गमनादिषु सिद्धात्मंस् तव यद् रूपं तस्मै सिद्धात्मने नमः

Transliteration

harṣaprāyam asaṃsargi gatimad gamanādiṣu siddhātmaṃs tava yad rūpaṃ tasmai siddhātmane namaḥ

Translation

我礼敬你那“成就自性”（Siddhātman）的形相：恒常趋向喜悦，不为诸缘所染，而于行走等作为中又具运动；我向那自成自立的圆满实在顶礼。

Word by Word

• हर्षप्रायम्: mostly joyful
• हर्षप्रायम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: हर्ष (प्रातिपदिक) + प्राय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन; (विशेषण) — हर्ष-प्राय (mostly joy)

• असंसर्गि: unattached
• असंसर्गि: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: अ (निषेध) + संसर्गिन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन; (विशेषण) — without contact/association

• गतिमत्: having movement
• गतिमत्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: गति (प्रातिपदिक) + मतुप् (प्रत्यय)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन; (विशेषण) — possessing motion

• गमनादिषु: in going and other (acts)
• गमनादिषु: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: गमन (प्रातिपदिक) + आदि (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी विभक्ति, बहुवचन; ‘गमन-आदि’ (going etc.)

• सिद्धात्मन्: of perfected nature
• सिद्धात्मन्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: सिद्ध (कृदन्त, √सिध् निष्पत्तौ, क्त) + आत्मन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन; (विशेषण) — सिद्धः आत्मा यस्य (perfected in nature)

• तव: your
• तव: Sambandha (Possessor/सम्बन्ध)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी विभक्ति, एकवचन

• यत्: which
• यत्: Visheshya (Correlative/यद्-तद् सम्बन्ध)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन

• रूपम्: form
• रूपम्: Karma/Visheṣya (Object/विषय)
• Type: Noun
• Root: रूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन

• तस्मै: to that (one)
• तस्मै: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: चतुर्थी विभक्ति, एकवचन

• सिद्धात्मने: to the perfected-souled (form)
• सिद्धात्मने: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: सिद्ध (कृदन्त, √सिध्, क्त) + आत्मन् (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी विभक्ति, एकवचन; कर्मधारय — सिद्धः आत्मा (the perfected-souled one)

• नमः: salutation
• नमः: Prayojana/भाव (Salutation)
• Type: Indeclinable
• Root: नमस् (प्रातिपदिक)
• Form: अव्यय (निपात) — नमः

Speaker

Sage Parāśara (teaching Maitreya; hymn of praise to Vishnu as the Siddhātman)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: The nature of the perfected Supreme who is unattached yet dynamically operative

Teaching: Philosophical

Quality: revealing

Philosophical Teaching

Concept: The Supreme is intrinsically siddha—ever blissful and unattached—yet freely manifests activity without contact-born limitation.

Vedantic Theme: Moksha

Application: Cultivate ‘asanga’ in action: do your duties while reducing possessiveness and re-centering identity in the indwelling Lord.

Vishishtadvaita: The Lord’s immanence enables real worldly action while His transcendence guarantees non-contamination—supporting a qualified non-dualism of inseparable dependence.

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

Antaryamin: Yes

Jagat Karana: Yes

Characters & Entities

• Vishnu

FAQs

What is the significance of describing Vishnu as both unattached (asaṃsargi) and active (gatimat) in the Vishnu Purana?

It expresses the doctrine that the Supreme remains untouched by worldly contact while still exercising real agency in sustaining and directing the cosmos.

How does Sage Parāśara explain the nature of the Supreme Self (Siddhātman) here?

Through praise: the Supreme is inherently blissful, free from association, yet capable of purposeful action—indicating transcendence without denying divine governance.

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

Vishnu is affirmed as the perfected, self-established Supreme Reality whose essential nature is bliss and sovereignty, supporting a Vaishnava view of God as both beyond and within cosmic activity.