Shloka 24

Devanagari script

सुप्रभाताद्य रजनी मथुरावासियोषिताम् पास्यन्त्य् अच्युतवक्त्राब्जं यासां नेत्रालिपङ्क्तयः

Transliteration

suprabhātādya rajanī mathurāvāsiyoṣitām pāsyanty acyutavaktrābjaṃ yāsāṃ netrālipaṅktayaḥ

Translation

لقد صارت هذه الليلة بعينها صباحًا مباركًا لنساء ماثورا؛ فصفوف عيونهنّ كالنحل ستشرب لوتس وجه أچيوتَ.

Word by Word

• सुप्रभातात्: from early morning
• सुप्रभातात्: Apadana (Source/अपादान)
• Type: Noun
• Root: सुप्रभात (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी-विभक्ति (5th/Ablative), एकवचन

• अद्य: today
• अद्य: Kala-adhikarana (Time/कालाधिकरण)
• Type: Indeclinable
• Root: अद्य (अव्यय)
• Form: कालवाचक-अव्यय (temporal adverb)

• रजनी: the night
• रजनी: Karta (Subject/कर्ता)
• Type: Noun
• Root: रजनी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• मथुरावासियोषिताम्: of the women of Mathurā
• मथुरावासियोषिताम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: मथुरा + वासिन् + योषित् (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी-विभक्ति (6th/Genitive), बहुवचन; तत्पुरुषः (मथुरायां वासिन्यः योषितः = women dwelling in Mathurā)

• पास्यन्ति: will drink (in) / will behold (lit. drink)
• पास्यन्ति: Kriya (Action/क्रिया)
• Type: Verb
• Root: पा (धातु)
• Form: लृट्-लकार (Simple Future), परस्मैपद, प्रथम-पुरुष, बहुवचन

• अच्युतवक्त्राब्जम्: Acyuta’s lotus-face
• अच्युतवक्त्राब्जम्: Karma (Object/कर्म)
• Type: Noun
• Root: अच्युत + वक्त्र + अब्ज (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; षष्ठी-तत्पुरुषः (अच्युतस्य वक्त्रम्-अब्जम् = Acyuta’s lotus-face)

• यासाम्: whose
• यासाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी-विभक्ति, बहुवचन (relative pronoun)

• नेत्रालिपङ्क्तयः: rows of eyes (like bees)
• नेत्रालिपङ्क्तयः: Karta (Subject/कर्ता)
• Type: Noun
• Root: नेत्र + अलि + पङ्क्ति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, बहुवचन; तत्पुरुषः (नेत्रयोः अलयः इव पङ्क्तयः = rows like bees (i.e., eyes))

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: The auspiciousness of Krishna’s imminent arrival in Mathurā and the citizens’ longing to see Him.

Teaching: Devotional

Quality: poetic

Avatara Context

Avatara: Krishna

Purpose: He enters Mathurā so that the oppressed may behold the Lord and so that Kaṃsa’s adharma may soon be ended.

Leela: Loka-rakshana

Dharma Restored: Joyful reorientation of society toward the Lord and the impending removal of unjust rule.

Philosophical Teaching

Concept: Darśana of Acyuta’s lotus-face is itself an auspicious ‘dawn’ that grants inward joy and steadiness of heart.

Vedantic Theme: Moksha

Application: Cultivate daily darśana through japa, image-worship, and contemplative visualization, treating it as spiritual sunrise that steadies the mind.

Vishishtadvaita: The Lord’s saulabhya (accessibility) allows finite beings to taste transcendence through concrete, beautiful form without denying His supremacy.

Vaishnava Theology

Vishnu Form: Hari

Bhakti Type: Madhurya

Lakshmi Presence: Sri

Characters & Entities

• Acyuta (Vishnu/Krishna)
• Women of Mathura (Mathurāvāsī yoṣitaḥ)
• Mathura

FAQs

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

“Acyuta” means the Unfailing/Unfallen—signaling Krishna’s identity as Vishnu, the supreme and unwavering refuge, even while appearing in a human city like Mathurā.

How does Sage Parāśara express bhakti in this verse?

He frames devotion as “drinking” Krishna’s presence through darśan: the eyes, compared to bees, naturally seek the lotus of the Lord’s face—an image of spontaneous, grace-filled attraction.

The theological importance of Lord Vishnu in this context?

Vishnu’s supremacy is conveyed through intimate accessibility: the Supreme is not distant—His very sight transforms ordinary night into auspicious dawn, making divine sovereignty felt as joy and liberation in the heart.