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Shloka 16

The Greatness of Hari’s Janmāṣṭamī (Jayantī) Vow

आजगाम महादेवो विधातृभवनं रुषा । गत्वा चोवाच ब्रह्माणं कंसध्वंसनहेतवे

ājagāma mahādevo vidhātṛbhavanaṃ ruṣā | gatvā covāca brahmāṇaṃ kaṃsadhvaṃsanahetave

ক্রোধে পরিপূর্ণ মহাদেব বিধাতার ভবনে এলেন; সেখানে গিয়ে কংস-ধ্বংসের উদ্দেশ্যে ব্রহ্মাকে বললেন।

आजगामcame
आजगाम:
Kriya (क्रिया/predicate)
TypeVerb
Rootआ+गम् (धातु)
Formलिट् (Perfect); प्रथमपुरुष (3rd), एकवचन; परस्मैपद
महादेवःMahādeva (Śiva)
महादेवः:
Karta (कर्ता/subject)
TypeNoun
Rootमहादेव (प्रातिपदिक: महा+देव)
Formपुंलिङ्ग; प्रथमा (1st/कर्ता), एकवचन; कर्मधारय (महान् देवः)
विधातृभवनम्to the Creator’s abode (Brahmā’s house)
विधातृभवनम्:
Karma (कर्म/destination as object of motion)
TypeNoun
Rootविधातृ+भवन (प्रातिपदिक-समास)
Formनपुंसकलिङ्ग; द्वितीया (2nd/कर्म), एकवचन; षष्ठी-तत्पुरुष (विधातुः भवनम्)
रुषाwith anger
रुषा:
Karana (करण/with)
TypeNoun
Rootरुष् (धातु) → रुषा (प्रातिपदिक)
Formस्त्रीलिङ्ग; तृतीया (3rd/करण), एकवचन; भाववाचक
गत्वाhaving gone
गत्वा:
Purvakala (पूर्वकाल)
TypeVerb
Rootगम् (धातु)
Formक्त्वा-प्रत्ययान्त अव्ययकृदन्त (gerund)
and
:
Sambandha (सम्बन्ध/conjunction)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चय (conjunction)
उवाचsaid
उवाच:
Kriya (क्रिया/predicate)
TypeVerb
Rootवच् (धातु)
Formलिट् (Perfect); प्रथमपुरुष (3rd), एकवचन; परस्मैपद
ब्रह्माणम्to Brahmā
ब्रह्माणम्:
Karma (कर्म/object of speaking)
TypeNoun
Rootब्रह्मन् (प्रातिपदिक)
Formपुंलिङ्ग; द्वितीया (2nd/कर्म), एकवचन
कंसध्वंसनहेतवेfor the cause of Kaṃsa’s destruction
कंसध्वंसनहेतवे:
Sampradana (सम्प्रदान/for the purpose)
TypeNoun
Rootकंस+ध्वंसन+हेतु (प्रातिपदिक-समास)
Formपुंलिङ्ग; चतुर्थी (4th/सम्प्रदान), एकवचन; तत्पुरुष (कंसस्य ध्वंसनस्य हेतुः)

Narrator (contextual); action centers on Mahādeva addressing Brahmā

Primary Rasa: raudra

Secondary Rasa: vira

Type: celestial_realm

Sandhi Resolution Notes: चोवाच = च + उवाच (स्वर-सन्धिः)

M
Mahadeva (Shiva)
B
Brahma
K
Kamsa

FAQs

The verse states he goes to Brahmā to speak with him for a specific purpose—initiating or supporting the cause leading to Kaṃsa’s destruction.

It frames the event as a divinely intended cause (hetu) within a larger providential plan, where cosmic authorities act in coordination to remove adharmic rule embodied by Kaṃsa.

It points to the Purāṇic theme that persistent oppression and adharma eventually invite corrective action aligned with dharma, often through coordinated divine intervention.