https://dharmawiki.org/index.php?title=Vishnu_Stuti_by_Dhruva_(%E0%A4%A7%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF_%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%81%E0%A4%A4%E0%A4%BF%E0%A4%83)&feed=atom&action=historyVishnu Stuti by Dhruva (ध्रुवस्य विष्णुस्तुतिः) - Revision history2024-03-28T22:24:30ZRevision history for this page on the wikiMediaWiki 1.35.4https://dharmawiki.org/index.php?title=Vishnu_Stuti_by_Dhruva_(%E0%A4%A7%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF_%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%81%E0%A4%A4%E0%A4%BF%E0%A4%83)&diff=123994&oldid=prevPṛthvī: Text replacement - "spiritual" to "adhyatmik"2020-03-12T16:54:45Z<p>Text replacement - "spiritual" to "adhyatmik"</p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from you, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so are you the stem of the universe, and all things are visible in you. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from you, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so are you the stem of the universe, and all things are visible in you. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The faculties of the intellect, that are the cause of pleasure and of pain, abide in you as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in you, who are exempt from all qualities. Salutation to you, the subtle rudiment, which, being single, becomes manifold.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The faculties of the intellect, that are the cause of pleasure and of pain, abide in you as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in you, who are exempt from all qualities. Salutation to you, the subtle rudiment, which, being single, becomes manifold.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to you, the atman of existent things, identical with the great elements. You, imperishable, are beheld in <del class="diffchange diffchange-inline">spiritual </del>knowledge as perceptible objects, as nature, as Purusha, as the world, as Brahman, as Manu, by internal contemplation. But you are in all, the element of all; you are all, assuming every form. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to you, the atman of existent things, identical with the great elements. You, imperishable, are beheld in <ins class="diffchange diffchange-inline">adhyatmik </ins>knowledge as perceptible objects, as nature, as Purusha, as the world, as Brahman, as Manu, by internal contemplation. But you are in all, the element of all; you are all, assuming every form. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* All is from you, and you are from yourself. I salute you, universal [[Atman (आत्मन्)|atman]]; glory be to you. You are one with all things; oh lord of all, you are present in all things. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* All is from you, and you are from yourself. I salute you, universal [[Atman (आत्मन्)|atman]]; glory be to you. You are one with all things; oh lord of all, you are present in all things. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* What can I say to you ? you know all that is in the heart, oh atman of all, sovereign lord of all creatures, origin of all things. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* What can I say to you ? you know all that is in the heart, oh atman of all, sovereign lord of all creatures, origin of all things. </div></td></tr>
</table>Pṛthvīhttps://dharmawiki.org/index.php?title=Vishnu_Stuti_by_Dhruva_(%E0%A4%A7%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF_%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%81%E0%A4%A4%E0%A4%BF%E0%A4%83)&diff=120488&oldid=prevCkanak93: Editing, added hyperlinks and category2019-09-11T10:44:45Z<p>Editing, added hyperlinks and category</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 10:44, 11 September 2019</td>
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<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del class="diffchange diffchange-inline">{{ToBeEdited}}</del>Dhruva was the son of Raja Uttanapada and Suniti. The story of Dhruva occurs in many puranas including the Vishnu Purana and Bhagavata Purana. The story goes thus that once due to unkind treatment given to him by his father's other wife Suruchi, Dhruva quit the city and repaired to a neighboring thicket with a desire to acquire a position not enjoyed by any other. As a result of his penance, when Dhruva was blessed with the sight of the lord, he requested for the understanding to place his praises at the lord's feet. And as soon as the lord touched Dhruva, he began singing the praise of the Lord. This praise of Mahavishnu sung by Dhruva as per the Vishnu Purana is as follows:<ref name=":0" /> </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">[[</ins>Dhruva <ins class="diffchange diffchange-inline">(ध्रुवः)|Dhruva]] </ins>was the son of Raja Uttanapada and Suniti. The story of Dhruva occurs in many <ins class="diffchange diffchange-inline">[[Puranas (पुराणानि)|</ins>puranas<ins class="diffchange diffchange-inline">]] </ins>including the Vishnu Purana and Bhagavata Purana. The story goes thus that once due to unkind treatment given to him by his father's other wife Suruchi, Dhruva quit the city and repaired to a neighboring thicket with a desire to acquire a position not enjoyed by any other. As a result of his penance, when Dhruva was blessed with the sight of the lord, he requested for the understanding to place his praises at the lord's feet. And as soon as the lord touched Dhruva, he began singing the praise of the Lord. This praise of Mahavishnu sung by Dhruva as per the Vishnu Purana is as follows:<ref name=":0" /> </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Verses ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Verses ==</div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l7" >Line 7:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* I venerate him whose forms are earth, water, fire, air, ether, mind, intellect, ahankara and primeval nature.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* I venerate him whose forms are earth, water, fire, air, ether, mind, intellect, ahankara and primeval nature.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to that being whose form is pure, subtle, all-pervading, who surpasses nature, void of qualities. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to that being whose form is pure, subtle, all-pervading, who surpasses nature, void of qualities. </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* The one who is supreme over all the elements and all the objects of sense, over intellect, over Pradhana and Purusha, I have taken refuge with that pure form of yours, oh supreme, who is one with Brahman, and who is the being that transcends all the world. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* The one who is supreme over all the elements and all the objects of sense, over intellect, over Pradhana and <ins class="diffchange diffchange-inline">[[</ins>Purusha <ins class="diffchange diffchange-inline">(पुरुषः)|Purusha]]</ins>, I have taken refuge with that pure form of yours, oh supreme, who is one with <ins class="diffchange diffchange-inline">[[Brahman (ब्रह्मन्)|</ins>Brahman<ins class="diffchange diffchange-inline">]]</ins>, and who is the being that transcends all the world. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to that form which, pervading and supporting all, is designated as Brahman, unchangeable, and contemplated by yogis. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to that form which, pervading and supporting all, is designated as Brahman, unchangeable, and contemplated by yogis. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* You are the Purusha with a thousand heads, a thousand eyes, a thousand feet, who traverse the universe, and pass ten inches beyond its contact. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* You are the Purusha with a thousand heads, a thousand eyes, a thousand feet, who traverse the universe, and pass ten inches beyond its contact. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Whatever has been, or is to be, you are that, Oh Purushottama. From you sprang Virat, Svarat, Samrat, and Adhipurusha. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Whatever has been, or is to be, you are that, Oh Purushottama. From you sprang Virat, Svarat, Samrat, and Adhipurusha. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The lower, upper, and middle parts of the earth are not independent of you. From you is all this universe, all that has been, and that shall be.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The lower, upper, and middle parts of the earth are not independent of you. From you is all this universe, all that has been, and that shall be.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* All this world is in you, assuming this universal form. From you is yajna derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* All this world is in you, assuming this universal form. From you is <ins class="diffchange diffchange-inline">[[Yajna (यज्ञः)|</ins>yajna<ins class="diffchange diffchange-inline">]] </ins>derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* From you the Rigveda, the Sama, the metres of the Vedas, and the Yajurveda are born. Horses and cows having teeth in one jaw only, proceed from you; and from you come goats, sheep and deer. Brahmans sprang from your mouth; warriors from your arms; Vaishyas from your thighs; and Shudras from your feet. From your eyes come the sun; from your ears, the wind; and from your mind, the moon. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* From you the <ins class="diffchange diffchange-inline">[[</ins>Rigveda <ins class="diffchange diffchange-inline">(ऋग्वेदः)|Rigveda]]</ins>, the Sama, the metres of the <ins class="diffchange diffchange-inline">[[</ins>Vedas <ins class="diffchange diffchange-inline">(वेदाः)|Vedas]]</ins>, and the <ins class="diffchange diffchange-inline">[[Yajurveda (यजुर्वेदः)|</ins>Yajurveda<ins class="diffchange diffchange-inline">]] </ins>are born. Horses and cows having teeth in one jaw only, proceed from you; and from you come goats, sheep and deer. <ins class="diffchange diffchange-inline">[[Brahmin (ब्राह्मणः)|</ins>Brahmans<ins class="diffchange diffchange-inline">]] </ins>sprang from your mouth; warriors from your arms; Vaishyas from your thighs; and Shudras from your feet. From your eyes come the sun; from your ears, the wind; and from your mind, the moon. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The vital airs (come) from your central vein; and fire from your mouth: the sky from your navel; and heaven from your head. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The vital airs (come) from your central vein; and fire from your mouth: the sky from your navel; and heaven from your head. </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* The regions from your ears; the earth from your feet. All this world was derived from you. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed, so, at the time of dissolution, the whole universe is comprehended in you as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from you, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so are you the stem of the universe, and all things are visible in you. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* The regions from your ears; the earth from your feet. All this world was derived from you. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed, so, at the time of dissolution, the whole universe is comprehended in you as its germ. <ins class="diffchange diffchange-inline"> </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* </ins>As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from you, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so are you the stem of the universe, and all things are visible in you. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The faculties of the intellect, that are the cause of pleasure and of pain, abide in you as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in you, who are exempt from all qualities. Salutation to you, the subtle rudiment, which, being single, becomes manifold.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The faculties of the intellect, that are the cause of pleasure and of pain, abide in you as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in you, who are exempt from all qualities. Salutation to you, the subtle rudiment, which, being single, becomes manifold.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to you, the atman of existent things, identical with the great elements. You, imperishable, are beheld in spiritual knowledge as perceptible objects, as nature, as Purusha, as the world, as Brahman, as Manu, by internal contemplation. But you are in all, the element of all; you are all, assuming every form. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to you, the atman of existent things, identical with the great elements. You, imperishable, are beheld in spiritual knowledge as perceptible objects, as nature, as Purusha, as the world, as Brahman, as Manu, by internal contemplation. But you are in all, the element of all; you are all, assuming every form. </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* All is from you, and you are from yourself. I salute you, universal atman; glory be to you. You are one with all things; oh lord of all, you are present in all things. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* All is from you, and you are from yourself. I salute you, universal <ins class="diffchange diffchange-inline">[[Atman (आत्मन्)|</ins>atman<ins class="diffchange diffchange-inline">]]</ins>; glory be to you. You are one with all things; oh lord of all, you are present in all things. </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* What can I say to you ? you <del class="diffchange diffchange-inline">knowest </del>all that is in the heart, oh atman of all, sovereign lord of all creatures, origin of all things. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* What can I say to you ? you <ins class="diffchange diffchange-inline">know </ins>all that is in the heart, oh atman of all, sovereign lord of all creatures, origin of all things. </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* You, who are all beings, <del class="diffchange diffchange-inline">knowest </del>the desires of all creatures. The desire that I cherished has been gratified, lord, by you: my devotions have been crowned with success, in that I have seen you.<ref name=":0">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n71 Vishnu Purana], Calcutta.</ref></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* You, who are all beings, <ins class="diffchange diffchange-inline">knows </ins>the desires of all creatures. The desire that I cherished has been gratified, lord, by you: my devotions have been crowned with success, in that I have seen you.<ref name=":0">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n71 Vishnu Purana], Calcutta.</ref></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== References ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== References ==</div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"><references /></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">[[Category:Puranas]]</ins></div></td></tr>
</table>Ckanak93https://dharmawiki.org/index.php?title=Vishnu_Stuti_by_Dhruva_(%E0%A4%A7%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF_%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%81%E0%A4%A4%E0%A4%BF%E0%A4%83)&diff=120487&oldid=prevCkanak93: Editing2019-09-11T09:58:59Z<p>Editing</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 09:58, 11 September 2019</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Whatever has been, or is to be, you are that, Oh Purushottama. From you sprang Virat, Svarat, Samrat, and Adhipurusha. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Whatever has been, or is to be, you are that, Oh Purushottama. From you sprang Virat, Svarat, Samrat, and Adhipurusha. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The lower, upper, and middle parts of the earth are not independent of you. From you is all this universe, all that has been, and that shall be.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The lower, upper, and middle parts of the earth are not independent of you. From you is all this universe, all that has been, and that shall be.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* All this world is in you, assuming this universal form. From <del class="diffchange diffchange-inline">thee </del>is <del class="diffchange diffchange-inline">sacrifice </del>derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). From <del class="diffchange diffchange-inline">thee </del>the <del class="diffchange diffchange-inline">Rig-Veda</del>, the <del class="diffchange diffchange-inline">Sāma</del>, the metres of the Vedas, and the <del class="diffchange diffchange-inline">Yajur-Véda </del>are born. Horses<del class="diffchange diffchange-inline">, </del>and cows having teeth in one jaw only<del class="diffchange diffchange-inline"><sup>[5]</sup></del>, proceed from <del class="diffchange diffchange-inline">thee</del>; and from <del class="diffchange diffchange-inline">thee </del>come goats, sheep<del class="diffchange diffchange-inline">, </del>deer. Brahmans sprang from <del class="diffchange diffchange-inline">thy </del>mouth; warriors from <del class="diffchange diffchange-inline">thy </del>arms; <del class="diffchange diffchange-inline">Vaisyas </del>from <del class="diffchange diffchange-inline">thy </del>thighs; and <del class="diffchange diffchange-inline">Śūdras </del>from <del class="diffchange diffchange-inline">thy </del>feet. From <del class="diffchange diffchange-inline">thine </del>eyes come the sun; from <del class="diffchange diffchange-inline">thine </del>ears, the wind; and from <del class="diffchange diffchange-inline">thy </del>mind, the moon<del class="diffchange diffchange-inline">: the </del>vital airs from <del class="diffchange diffchange-inline">thy </del>central vein; and fire from <del class="diffchange diffchange-inline">thy </del>mouth: the sky from <del class="diffchange diffchange-inline">thy </del>navel; and heaven from <del class="diffchange diffchange-inline">thy </del>head<del class="diffchange diffchange-inline">: the </del>regions from <del class="diffchange diffchange-inline">thine </del>ears; the earth from <del class="diffchange diffchange-inline">thy </del>feet. All this world was derived from <del class="diffchange diffchange-inline">thee</del>. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed<del class="diffchange diffchange-inline"><sup>[6]</sup></del>, so, at the time of dissolution, the whole universe is comprehended in <del class="diffchange diffchange-inline">thee </del>as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from <del class="diffchange diffchange-inline">thee</del>, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so <del class="diffchange diffchange-inline">thou art </del>the stem of the universe, and all things are visible in <del class="diffchange diffchange-inline">thee</del>. The faculties of the intellect, that are the cause of pleasure and of pain, abide in <del class="diffchange diffchange-inline">thee </del>as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in <del class="diffchange diffchange-inline">thee</del>, who <del class="diffchange diffchange-inline">art </del>exempt from all qualities<del class="diffchange diffchange-inline"><sup>[7]</sup></del>. Salutation to <del class="diffchange diffchange-inline">thee</del>, the <del class="diffchange diffchange-inline">subtile </del>rudiment, which, being single, becomes manifold<del class="diffchange diffchange-inline">, </del>Salutation to <del class="diffchange diffchange-inline">thee</del>, <del class="diffchange diffchange-inline">soul </del>of existent things, identical with the great elements. <del class="diffchange diffchange-inline">Thou</del>, imperishable, <del class="diffchange diffchange-inline">art </del>beheld in spiritual knowledge as perceptible objects, as nature, as <del class="diffchange diffchange-inline">spirit</del>, as the world, as <del class="diffchange diffchange-inline">Brahmā</del>, as Manu, by internal contemplation. But <del class="diffchange diffchange-inline">thou art </del>in all, the element of all; <del class="diffchange diffchange-inline">thou art </del>all, assuming every form<del class="diffchange diffchange-inline">; all </del>is from <del class="diffchange diffchange-inline">thee</del>, and <del class="diffchange diffchange-inline">thou art </del>from <del class="diffchange diffchange-inline">thyself</del>. I salute <del class="diffchange diffchange-inline">thee</del>, universal <del class="diffchange diffchange-inline">soul: </del>glory be to <del class="diffchange diffchange-inline">thee</del>. <del class="diffchange diffchange-inline">Thou art </del>one with all things<del class="diffchange diffchange-inline">: </del>oh lord of all, <del class="diffchange diffchange-inline">thou art </del>present in all things. What can I say <del class="diffchange diffchange-inline">unto thee</del>? <del class="diffchange diffchange-inline">thou </del>knowest all that is in the heart, oh <del class="diffchange diffchange-inline">soul </del>of all, sovereign lord of all creatures, origin of all things. <del class="diffchange diffchange-inline">Thou</del>, who <del class="diffchange diffchange-inline">art </del>all beings, knowest the desires of all creatures. The desire that I <del class="diffchange diffchange-inline">cerished </del>has been gratified, lord, by <del class="diffchange diffchange-inline">thee</del>: my devotions have been crowned with success, in that I have seen <del class="diffchange diffchange-inline">thee</del>.<del class="diffchange diffchange-inline">”</del><ref name=":0">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n71 Vishnu Purana], Calcutta.</ref></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* All this world is in you, assuming this universal form. From <ins class="diffchange diffchange-inline">you </ins>is <ins class="diffchange diffchange-inline">yajna </ins>derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* </ins>From <ins class="diffchange diffchange-inline">you </ins>the <ins class="diffchange diffchange-inline">Rigveda</ins>, the <ins class="diffchange diffchange-inline">Sama</ins>, the metres of the Vedas, and the <ins class="diffchange diffchange-inline">Yajurveda </ins>are born. Horses and cows having teeth in one jaw only, proceed from <ins class="diffchange diffchange-inline">you</ins>; and from <ins class="diffchange diffchange-inline">you </ins>come goats, sheep <ins class="diffchange diffchange-inline">and </ins>deer. Brahmans sprang from <ins class="diffchange diffchange-inline">your </ins>mouth; warriors from <ins class="diffchange diffchange-inline">your </ins>arms; <ins class="diffchange diffchange-inline">Vaishyas </ins>from <ins class="diffchange diffchange-inline">your </ins>thighs; and <ins class="diffchange diffchange-inline">Shudras </ins>from <ins class="diffchange diffchange-inline">your </ins>feet. From <ins class="diffchange diffchange-inline">your </ins>eyes come the sun; from <ins class="diffchange diffchange-inline">your </ins>ears, the wind; and from <ins class="diffchange diffchange-inline">your </ins>mind, the moon<ins class="diffchange diffchange-inline">. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* The </ins>vital airs <ins class="diffchange diffchange-inline">(come) </ins>from <ins class="diffchange diffchange-inline">your </ins>central vein; and fire from <ins class="diffchange diffchange-inline">your </ins>mouth: the sky from <ins class="diffchange diffchange-inline">your </ins>navel; and heaven from <ins class="diffchange diffchange-inline">your </ins>head<ins class="diffchange diffchange-inline">. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* The </ins>regions from <ins class="diffchange diffchange-inline">your </ins>ears; the earth from <ins class="diffchange diffchange-inline">your </ins>feet. All this world was derived from <ins class="diffchange diffchange-inline">you</ins>. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed, so, at the time of dissolution, the whole universe is comprehended in <ins class="diffchange diffchange-inline">you </ins>as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from <ins class="diffchange diffchange-inline">you</ins>, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so <ins class="diffchange diffchange-inline">are you </ins>the stem of the universe, and all things are visible in <ins class="diffchange diffchange-inline">you</ins>. </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* </ins>The faculties of the intellect, that are the cause of pleasure and of pain, abide in <ins class="diffchange diffchange-inline">you </ins>as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in <ins class="diffchange diffchange-inline">you</ins>, who <ins class="diffchange diffchange-inline">are </ins>exempt from all qualities. Salutation to <ins class="diffchange diffchange-inline">you</ins>, the <ins class="diffchange diffchange-inline">subtle </ins>rudiment, which, being single, becomes manifold<ins class="diffchange diffchange-inline">.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* </ins>Salutation to <ins class="diffchange diffchange-inline">you</ins>, <ins class="diffchange diffchange-inline">the atman </ins>of existent things, identical with the great elements. <ins class="diffchange diffchange-inline">You</ins>, imperishable, <ins class="diffchange diffchange-inline">are </ins>beheld in spiritual knowledge as perceptible objects, as nature, as <ins class="diffchange diffchange-inline">Purusha</ins>, as the world, as <ins class="diffchange diffchange-inline">Brahman</ins>, as Manu, by internal contemplation. But <ins class="diffchange diffchange-inline">you are </ins>in all, the element of all; <ins class="diffchange diffchange-inline">you are </ins>all, assuming every form<ins class="diffchange diffchange-inline">. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* All </ins>is from <ins class="diffchange diffchange-inline">you</ins>, and <ins class="diffchange diffchange-inline">you are </ins>from <ins class="diffchange diffchange-inline">yourself</ins>. I salute <ins class="diffchange diffchange-inline">you</ins>, universal <ins class="diffchange diffchange-inline">atman; </ins>glory be to <ins class="diffchange diffchange-inline">you</ins>. <ins class="diffchange diffchange-inline">You are </ins>one with all things<ins class="diffchange diffchange-inline">; </ins>oh lord of all, <ins class="diffchange diffchange-inline">you are </ins>present in all things. </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* </ins>What can I say <ins class="diffchange diffchange-inline">to you </ins>? <ins class="diffchange diffchange-inline">you </ins>knowest all that is in the heart, oh <ins class="diffchange diffchange-inline">atman </ins>of all, sovereign lord of all creatures, origin of all things. </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* You</ins>, who <ins class="diffchange diffchange-inline">are </ins>all beings, knowest the desires of all creatures. The desire that I <ins class="diffchange diffchange-inline">cherished </ins>has been gratified, lord, by <ins class="diffchange diffchange-inline">you</ins>: my devotions have been crowned with success, in that I have seen <ins class="diffchange diffchange-inline">you</ins>.<ref name=":0">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n71 Vishnu Purana], Calcutta.</ref></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== References ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== References ==</div></td></tr>
</table>Ckanak93https://dharmawiki.org/index.php?title=Vishnu_Stuti_by_Dhruva_(%E0%A4%A7%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF_%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%81%E0%A4%A4%E0%A4%BF%E0%A4%83)&diff=120484&oldid=prevCkanak93: /* Meaning */ Editing2019-09-11T08:27:04Z<p><span dir="auto"><span class="autocomment">Meaning: </span> Editing</span></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 08:27, 11 September 2019</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l6" >Line 6:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Meaning ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Meaning ==</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* I venerate him whose forms are earth, water, fire, air, ether, mind, intellect, ahankara and primeval nature.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* I venerate him whose forms are earth, water, fire, air, ether, mind, intellect, ahankara and primeval nature.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to that <del class="diffchange diffchange-inline">spirit that </del>is pure, subtle, all-pervading, <del class="diffchange diffchange-inline">that </del>surpasses nature, void of qualities<del class="diffchange diffchange-inline">; that </del>is supreme over all the elements and all the objects of sense, over intellect, over <del class="diffchange diffchange-inline">nature </del>and <del class="diffchange diffchange-inline">spirit. </del>I have taken refuge with that pure form of <del class="diffchange diffchange-inline">thine</del>, oh supreme, <del class="diffchange diffchange-inline">which </del>is one with <del class="diffchange diffchange-inline">Brahma</del>, <del class="diffchange diffchange-inline">which </del>is <del class="diffchange diffchange-inline">spirit, which </del>transcends all the world. Salutation to that form which, pervading and supporting all, is designated <del class="diffchange diffchange-inline">Brahma</del>, unchangeable, and contemplated by <del class="diffchange diffchange-inline">religious sages</del>. <del class="diffchange diffchange-inline">Thou art </del>the <del class="diffchange diffchange-inline">male </del>with a thousand heads, a thousand eyes, a thousand feet, who <del class="diffchange diffchange-inline">traversest </del>the universe, and <del class="diffchange diffchange-inline">passest </del>ten inches beyond its contact<del class="diffchange diffchange-inline"><sup>[2]</sup></del>. Whatever has been, or is to be, that, <del class="diffchange diffchange-inline">Puruṣottama, thou art</del>. From <del class="diffchange diffchange-inline">thee </del>sprang <del class="diffchange diffchange-inline">Virāt</del>, <del class="diffchange diffchange-inline">Svarāt</del>, <del class="diffchange diffchange-inline">Samrāt</del>, and <del class="diffchange diffchange-inline">Adhipuruṣa<sup>[3]</sup></del>. The lower, <del class="diffchange diffchange-inline">and </del>upper, and middle parts of the earth are not independent of <del class="diffchange diffchange-inline">thee: from thee </del>is all this universe, all that has been, and that shall be<del class="diffchange diffchange-inline">: and all </del>this world is in <del class="diffchange diffchange-inline">thee</del>, assuming this universal form<del class="diffchange diffchange-inline"><sup>[4]</sup></del>. From thee is sacrifice derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). From thee the Rig-Veda, the Sāma, the metres of the Vedas, and the Yajur-Véda are born. Horses, and cows having teeth in one jaw only<sup>[5]</sup>, proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and Śūdras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed<sup>[6]</sup>, so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities<sup>[7]</sup>. Salutation to thee, the subtile rudiment, which, being single, becomes manifold, Salutation to thee, soul of existent things, identical with the great elements. Thou, imperishable, art beheld in spiritual knowledge as perceptible objects, as nature, as spirit, as the world, as Brahmā, as Manu, by internal contemplation. But thou art in all, the element of all; thou art all, assuming every form; all is from thee, and thou art from thyself. I salute thee, universal soul: glory be to thee. Thou art one with all things: oh lord of all, thou art present in all things. What can I say unto thee? thou knowest all that is in the heart, oh soul of all, sovereign lord of all creatures, origin of all things. Thou, who art all beings, knowest the desires of all creatures. The desire that I cerished has been gratified, lord, by thee: my devotions have been crowned with success, in that I have seen thee.”<ref name=":0">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n71 Vishnu Purana], Calcutta.</ref></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Salutation to that <ins class="diffchange diffchange-inline">being whose form </ins>is pure, subtle, all-pervading, <ins class="diffchange diffchange-inline">who </ins>surpasses nature, void of qualities<ins class="diffchange diffchange-inline">. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* The one who </ins>is supreme over all the elements and all the objects of sense, over intellect, over <ins class="diffchange diffchange-inline">Pradhana </ins>and <ins class="diffchange diffchange-inline">Purusha, </ins>I have taken refuge with that pure form of <ins class="diffchange diffchange-inline">yours</ins>, oh supreme, <ins class="diffchange diffchange-inline">who </ins>is one with <ins class="diffchange diffchange-inline">Brahman</ins>, <ins class="diffchange diffchange-inline">and who </ins>is <ins class="diffchange diffchange-inline">the being that </ins>transcends all the world. </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* </ins>Salutation to that form which, pervading and supporting all, is designated <ins class="diffchange diffchange-inline">as Brahman</ins>, unchangeable, and contemplated by <ins class="diffchange diffchange-inline">yogis</ins>. </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* You are </ins>the <ins class="diffchange diffchange-inline">Purusha </ins>with a thousand heads, a thousand eyes, a thousand feet, who <ins class="diffchange diffchange-inline">traverse </ins>the universe, and <ins class="diffchange diffchange-inline">pass </ins>ten inches beyond its contact. </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* </ins>Whatever has been, or is to be, <ins class="diffchange diffchange-inline">you are </ins>that, <ins class="diffchange diffchange-inline">Oh Purushottama</ins>. From <ins class="diffchange diffchange-inline">you </ins>sprang <ins class="diffchange diffchange-inline">Virat</ins>, <ins class="diffchange diffchange-inline">Svarat</ins>, <ins class="diffchange diffchange-inline">Samrat</ins>, and <ins class="diffchange diffchange-inline">Adhipurusha</ins>. </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* </ins>The lower, upper, and middle parts of the earth are not independent of <ins class="diffchange diffchange-inline">you. From you </ins>is all this universe, all that has been, and that shall be<ins class="diffchange diffchange-inline">.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">* All </ins>this world is in <ins class="diffchange diffchange-inline">you</ins>, assuming this universal form. From thee is sacrifice derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). From thee the Rig-Veda, the Sāma, the metres of the Vedas, and the Yajur-Véda are born. Horses, and cows having teeth in one jaw only<sup>[5]</sup>, proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and Śūdras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed<sup>[6]</sup>, so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities<sup>[7]</sup>. Salutation to thee, the subtile rudiment, which, being single, becomes manifold, Salutation to thee, soul of existent things, identical with the great elements. Thou, imperishable, art beheld in spiritual knowledge as perceptible objects, as nature, as spirit, as the world, as Brahmā, as Manu, by internal contemplation. But thou art in all, the element of all; thou art all, assuming every form; all is from thee, and thou art from thyself. I salute thee, universal soul: glory be to thee. Thou art one with all things: oh lord of all, thou art present in all things. What can I say unto thee? thou knowest all that is in the heart, oh soul of all, sovereign lord of all creatures, origin of all things. Thou, who art all beings, knowest the desires of all creatures. The desire that I cerished has been gratified, lord, by thee: my devotions have been crowned with success, in that I have seen thee.”<ref name=":0">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n71 Vishnu Purana], Calcutta.</ref></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== References ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== References ==</div></td></tr>
</table>Ckanak93https://dharmawiki.org/index.php?title=Vishnu_Stuti_by_Dhruva_(%E0%A4%A7%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF_%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%81%E0%A4%A4%E0%A4%BF%E0%A4%83)&diff=120470&oldid=prevCkanak93: Editing2019-09-05T11:51:30Z<p>Editing</p>
<a href="https://dharmawiki.org/index.php?title=Vishnu_Stuti_by_Dhruva_(%E0%A4%A7%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF_%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%81%E0%A4%A4%E0%A4%BF%E0%A4%83)&diff=120470&oldid=120274">Show changes</a>Ckanak93https://dharmawiki.org/index.php?title=Vishnu_Stuti_by_Dhruva_(%E0%A4%A7%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF_%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%81%E0%A4%A4%E0%A4%BF%E0%A4%83)&diff=120274&oldid=prevCkanak93: Added template2019-08-20T11:08:24Z<p>Added template</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 11:08, 20 August 2019</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1" >Line 1:</td>
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<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">{{ToBeEdited}}</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Verses ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Verses ==</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The verses sung by Dhruva in praise of Lord Vishnu as enumerated in the Vishnu Purana are as follows:</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The verses sung by Dhruva in praise of Lord Vishnu as enumerated in the Vishnu Purana are as follows:</div></td></tr>
</table>Ckanak93https://dharmawiki.org/index.php?title=Vishnu_Stuti_by_Dhruva_(%E0%A4%A7%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF_%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%81%E0%A4%A4%E0%A4%BF%E0%A4%83)&diff=120272&oldid=prevCkanak93: Adding content with citation2019-08-20T11:03:26Z<p>Adding content with citation</p>
<p><b>New page</b></p><div>== Verses ==<br />
The verses sung by Dhruva in praise of Lord Vishnu as enumerated in the Vishnu Purana are as follows:<br />
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अथ प्रसन्नवदनस्तत्क्षणान्नृपनन्दनः । तुष्टाव प्रणतो भूत्वा बूतधातारमच्युतम् ।। ५२ ।।<br />
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भूमिरापोऽनलो वायुः ख मनो बुद्धिरेव च । बूतादिरादिप्रकृतिर्यस्य रूपं नतोऽस्ति तम् ।। ५३ ।।<br />
<br />
शुद्धः सूक्ष्मोऽखिलव्यापी प्रधानात् परतः पुमान् । यस्य रूपं नमस्तस्मै पुरुषाय गुणाशिने ।। ५४ ।।<br />
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बूरादीनां समंस्तानां गन्धादीनाञ्च शाश्वतः । बुध्यादीनां प्रधानस्य पुरुषस्य च यः परः ।। ५५ ।।<br />
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तं ब्रह्मभूतमात्मानमशेषजगतः परम् । प्रपद्ये शरणां शुद्ध तद्रूपं परमेश्वरम् ।। ५६ ।।<br />
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बृहत्वाद् बृं हणत्वाज्व यद्रपू ब्रह्मसंज्ञितम् । तस्मै नमस्ते सर्वात्मन् योगिचिन्त्याविकारवत् ।। ५७ ।।<br />
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सहस्त्रशीर्षा पुरुष सहस्त्राक्षः सहस्त्रपात् । सर्व्वव्यापी भुवः स्पर्शादत्यतिष्ठदू दशाङ्गु लम् ।। ५८ ।।<br />
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यदूभूतं यज्व वै भाव्यं पुरुषोत्तम तदू भवान् । त्वत्तो विराट् स्वराट् सम्राट् त्वत्तश्चाप्यधिपूरुषः ।। ५९ ।।<br />
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अत्यरिच्यत सोऽधश्व तिर्यक् चोर्ध्वञ्च वै भुवः । त्वत्तो विश्वमिदं जातं त्वतो भूतभविष्यती ।। ६० ।।<br />
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त्वद्रूपधारिणश्वान्तर्भूतं सर्व्वमिदं जगत् । त्वतो यज्ञः सर्व्वहुतः पृषदाज्यं पशुर्द्रिधा ।। ६१ ।।<br />
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त्वत्तो ऋचोऽथ सामानि त्वत्तश्छन्दांसि जज्ञिरे । त्वत्तो यजूंष्यजायन्त त्वत्तोऽश्वाश्चैकतोदतः ।। ६२ ।।<br />
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गावस्त्वत्तः समुदूभूतास्त्वत्तोऽजा अवयो मृगाः । त्वन्मुखादू ब्राह्मणास्त्वत्तो बाह्वोः क्षत्रमजायत ।। ६३ ।।<br />
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वैश्यास्तवोरुजाः शूद्रास्तव पदूब्यां समुदूगताः । अक्ष्णोः सूर्य्योऽनिलः श्वोत्राच्चन्द्रमा मनसस्तव ।। ६४ ।।<br />
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प्राणो नः शुषिराज्जातो मुखादग्निरजायत । नाभितो गगनं द्यौश्व शिरसः समवर्त्तत ।। ६५ ।।<br />
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दिशः श्वोत्रात् क्षितिः पदूब्यां त्वत्तः सर्व्वेमभूदिदम । न्यग्रोधः सुमहानल्पे यथा बीजे व्यवस्थितः ।। ६६ ।।<br />
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संयमे विश्वमखिलं बीजभूते तथा त्वयि । बीजादङ्कु रसम्भूतो न्यग्रोधः सुसमुत्थितः ।। ६७<br />
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विस्तारञ्च यथा याति त्वत्तः सृष्टौ तथा जगत् । यथा हि कदली नान्या त्वकूपत्रादू वाथ दृश्यते ।। ६८ ।।<br />
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एवं विश्वस्य नान्यात्वं ततूस्थायीश्वर दृश्यते । ह्लादिनी सन्धिनी सम्बित् त्वय्येका सर्व्वसंस्थितौ ।। ६९ ।।<br />
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ह्लादतापकरी मिश्वा त्वयि नो गुणवर्ज्जिते । पृथग्भूतैकभूताय भूतभूताय ते नमः ।। ७० ।।<br />
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प्रभूतभूतभूताय तुभ्यं भूतात्मने नमः । व्यक्तप्रधानपुरुषविराट् सम्राट् खराट् तथा ।। ७१ ।।<br />
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विभाव्यतेऽन्तः करणौःपुरुषेष्वक्षयो भवान् । सर्व्वस्मिन् सर्व्वभूतस्त्वं सर्व्वः सर्व्वखरूपधृक् ।। ७२ ।।<br />
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सर्व्व त्वत्तस्ततश्व त्वं नमः सर्व्वत्मनेऽस्तु ते । सर्व्वात्मकोऽसि सर्वेश सर्व्वभूतस्थितो यतः ।। ७३ ।।<br />
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सर्व्व त्वत्तस्ततश्व त्वं नमः सर्व्वत्मनेऽस्तु ते । सर्व्वात्मकोऽसि सर्वेश सर्व्वभूतस्थितो यतः ।। ७३ ।।<br />
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सर्व्वभूतो भवान् वेत्ति सर्व्वभूतमनोरथम् । यो मे मनोरथो नाथ सफलः स त्वया कृतः ।<br />
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तपश्व तप्तं सफलं यदू दृष्टोऽसि जगत्पते ।। ७५ ।।<ref>Vishnu Purana, Prathama Amsha, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8 Adhyaya 12].</ref><br />
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== Meaning ==<br />
“I venerate,” exclaimed Dhruva, “him whose forms are earth, water, fire, air, ether, mind, intellect, the first element (Ahaṅkāra), primeval nature, and the pure, subtile, all-pervading soul, that surpasses nature. Salutation to that spirit that is void of qualities; that is supreme over all the elements and all the objects of sense, over intellect, over nature and spirit. I have taken refuge with that pure form of thine, oh supreme, which is one with Brahma, which is spirit, which transcends all the world. Salutation to that form which, pervading and supporting all, is designated Brahma, unchangeable, and contemplated by religious sages. Thou art the male with a thousand heads, a thousand eyes, a thousand feet, who traversest the universe, and passest ten inches beyond its contact<sup>[2]</sup>. Whatever has been, or is to be, that, Puruṣottama, thou art. From thee sprang Virāt, Svarāt, Samrāt, and Adhipuruṣa<sup>[3]</sup>. The lower, and upper, and middle parts of the earth are not independent of thee: from thee is all this universe, all that has been, and that shall be: and all this world is in thee, assuming this universal form<sup>[4]</sup>. From thee is sacrifice derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). From thee the Rig-Veda, the Sāma, the metres of the Vedas, and the Yajur-Véda are born. Horses, and cows having teeth in one jaw only<sup>[5]</sup>, proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and Śūdras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed<sup>[6]</sup>, so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities<sup>[7]</sup>. Salutation to thee, the subtile rudiment, which, being single, becomes manifold, Salutation to thee, soul of existent things, identical with the great elements. Thou, imperishable, art beheld in spiritual knowledge as perceptible objects, as nature, as spirit, as the world, as Brahmā, as Manu, by internal contemplation. But thou art in all, the element of all; thou art all, assuming every form; all is from thee, and thou art from thyself. I salute thee, universal soul: glory be to thee. Thou art one with all things: oh lord of all, thou art present in all things. What can I say unto thee? thou knowest all that is in the heart, oh soul of all, sovereign lord of all creatures, origin of all things. Thou, who art all beings, knowest the desires of all creatures. The desire that I cerished has been gratified, lord, by thee: my devotions have been crowned with success, in that I have seen thee.”<ref>Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n71 Vishnu Purana], Calcutta.</ref><br />
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== References ==</div>Ckanak93