Shloka 152

Pracetās, Māriṣā, Dakṣa’s Re-manifestation, and the Brahma-parastava; Cyclic Creation and Genealogies

Devanagari script

यस्य चोत्पादिता कृत्या दैत्यराजपुरोहितैः बभूव नान्ताय पुरा गोविन्दासक्तचेतसः

Transliteration

yasya cotpāditā kṛtyā daityarājapurohitaiḥ babhūva nāntāya purā govindāsaktacetasaḥ

Translation

Even the kṛtyā conjured by the priests of the Daitya-king once could not bring about his end; for his mind was unwaveringly absorbed in Govinda, and thus that hostile rite became futile.

Word by Word

• yasya: of whom/whose
• yasya: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्गे/नपुंसकलिङ्गे, षष्ठी (6th/Genitive), एकवचन (Singular)

• ca: and
• ca: Sambandha (Connector/समुच्चय)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• utpāditā: produced/created
• utpāditā: Visheshana (Adjectival modifier/विशेषण)
• Type: Adjective
• Root: ut√pad (धातु) + kta (कृत्-प्रत्यय)
• Form: भूतकर्मणि कृदन्त (past passive participle), स्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन; ‘कृत्या’ इत्यस्य विशेषणम्

• kṛtyā: magical rite/created spell (kṛtyā)
• kṛtyā: Karta (Subject/कर्ता)
• Type: Noun
• Root: kṛtyā (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• daityarāja-purohitaiḥ: by the priests of the demon-king
• daityarāja-purohitaiḥ: Karana (Instrument/Agent in passive/करण)
• Type: Noun
• Root: daitya (प्रातिपदिक) + rāja (प्रातिपदिक) + purohita (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन; समासः—‘दैत्यराजस्य पुरोहिताः’ (षष्ठी-तत्पुरुष)

• babhūva: became/was
• babhūva: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: √bhū (धातु)
• Form: लिट् (Perfect), प्रथमपुरुष (3rd person), एकवचन, परस्मैपदम्

• na: not
• na: Pratishedha (Negation/निषेध)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेध-अव्यय (negation particle)

• antāya: for an end/for destruction
• antāya: Sampradana (Dative/सम्प्रदान)
• Type: Noun
• Root: anta (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/Dative), एकवचन

• purā: formerly/once
• purā: Kala-adhikarana (Time adverbial/कालाधिकरण)
• Type: Indeclinable
• Root: purā (अव्यय)
• Form: कालवाचक-अव्यय (temporal adverb)

• govinda-āsakta-cetasaḥ: of him whose mind was attached to Govinda
• govinda-āsakta-cetasaḥ: Visheshana (Genitive epithet/विशेषण)
• Type: Adjective
• Root: govinda (प्रातिपदिक) + āsakta (कृदन्त-प्रातिपदिक) + cetas (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन; समासः—‘गोविन्दे आसक्तं चेतः यस्य सः’ इति बहुव्रीह्यर्थे षष्ठी-सम्बन्धेन प्रयोगः (genitive epithet of ‘yasya’)

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: How Prahlāda remained unharmed despite the Daitya’s many attempts and hostile rites.

Teaching: Devotional

Quality: authoritative

Philosophical Teaching

Concept: Single-minded absorption in Govinda makes malefic ritual aggression ineffective against the devotee.

Vedantic Theme: Dharma

Application: Cultivate steady japa/smaraṇa and ethical steadiness so fear and hostility do not disturb the mind.

Vishishtadvaita: Bhakti as effective reliance on the personal Lord (śeṣin) who protects the śeṣa-bhūta jīva.

Prahlada Narrative

Phase: Divine-protection

Bhakti Quality: Avicāra-bhakti—unshaken, one-pointed absorption in Govinda that neutralizes hostile rites.

Vaishnava Theology

Vishnu Form: Hari

Bhakti Type: Shanta

Characters & Entities

• Govinda (Vishnu)
• Daitya-king
• Daitya priests (purohitas)
• Kṛtyā (magical rite/entity)

FAQs

What is the significance of kṛtyā (magically created rite/entity) in the Vishnu Purana?

Here, kṛtyā symbolizes hostile occult power; the verse teaches that such forces cannot culminate in destruction when one is firmly absorbed in Govinda.

How does Sage Parāśara explain protection through devotion in this context?

By showing that even a rite created by Daitya royal priests could not reach its intended end, Parāśara frames bhakti—single-pointed absorption in Vishnu—as a superior safeguard.

The theological importance of Lord Vishnu (Govinda) in this verse?

Govinda is presented as the supreme reality and sovereign power before whom all inimical rituals fail; devotion aligns the devotee with that supremacy.