Shloka 5

Devanagari script

अवरुह्य स नागेन्द्राद् एकान्ते मधुसूदनम् शक्रः सस्मितम् आहेदं प्रीतिविस्तारितेक्षणः

Transliteration

avaruhya sa nāgendrād ekānte madhusūdanam śakraḥ sasmitam āhedaṃ prītivistāritekṣaṇaḥ

Translation

Descending from Airāvata, lord of elephants, Śakra (Indra) drew near to Madhusūdana in a secluded place; with a gentle smile and eyes widened by joy and reverence, he spoke these words.

Word by Word

• अवरुह्य: having descended
• अवरुह्य: Purvakala (Prior action/पूर्वकाल)
• Type: Indeclinable
• Root: अव-√रुह् (धातु)
• Form: क्त्वान्त अव्यय (gerund/absolutive), उपसर्गः अव

• सः: he
• सः: Karta (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (कर्ता), एकवचन; सर्वनाम

• नागेन्द्रात्: from the lord of serpents (Śeṣa)
• नागेन्द्रात्: Apadana (Source/अपादान)
• Type: Noun
• Root: नाग-इन्द्र (प्रातिपदिक; नाग + इन्द्र)
• Form: पुंलिङ्ग, पञ्चमी (अपादान), एकवचन; ‘नागानाम् इन्द्रः’ (षष्ठी-तत्पुरुष)

• एकान्ते: in a secluded place
• एकान्ते: Adhikarana (Locus/अधिकरण)
• Type: Noun
• Root: एकान्त (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (अधिकरण), एकवचन

• मधुसूदनम्: Madhusūdana (Krishna)
• मधुसूदनम्: Karma (Object/कर्म)
• Type: Noun
• Root: मधु-सूदन (प्रातिपदिक; मधु + सूदन)
• Form: पुंलिङ्ग, द्वितीया (कर्म), एकवचन; ‘मधुं सूदयति’ (उपपद-तत्पुरुष)

• शक्रः: Śakra (Indra)
• शक्रः: Karta (Subject/कर्ता)
• Type: Noun
• Root: शक्र (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (कर्ता), एकवचन

• सस्मितम्: with a smile / smilingly
• सस्मितम्: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Adjective
• Root: स-स्मित (प्रातिपदिक; स + स्मित)
• Form: नपुंसकलिङ्ग, द्वितीया (कर्म), एकवचन; क्रियाविशेषणवत् (adverbially)

• आह: said
• आह: Kriya (Action/क्रिया)
• Type: Verb
• Root: √अह्/√ब्रू (धातु; आह = लिट् रूप)
• Form: लिट् (परोक्षभूत/Perfect), प्रथमपुरुष, एकवचन, परस्मैपद

• इदम्: this
• इदम्: Karma (Object/कर्म)
• Type: Noun
• Root: इदम् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (कर्म), एकवचन; सर्वनाम

• प्रीतिविस्तारितेक्षणः: whose eyes were widened with joy
• प्रीतिविस्तारितेक्षणः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: प्रीति-विस्तारित-ईक्षण (प्रातिपदिक; प्रीति + विस्तारित + ईक्षण)
• Form: पुंलिङ्ग, प्रथमा (कर्ता), एकवचन; विशेषण; ‘प्रीत्या विस्तारिते ईक्षणे यस्य’ (तत्पुरुष-बहुव्रीहिसदृशार्थः, रूपतः तत्पुरुषसमास)

Speaker

Sage Parāśara (narrating the scene to Maitreya; within the narrative Indra is about to speak to Kṛṣṇa)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Indra’s encounter with Krishna after the Govardhana episode and his ensuing praise.

Teaching: Devotional

Quality: revealing

Avatara Context

Avatara: Krishna

Purpose: He receives Indra’s humbled approach, marking the reorientation of celestial pride toward the Supreme protector in human form.

Leela: Dharma-upadesa

Dharma Restored: Right worship and humility before the Supreme; proper cosmic governance without arrogance.

Philosophical Teaching

Concept: Even the king of gods must approach the Supreme with humility and corrected understanding.

Vedantic Theme: Dharma

Application: Recognize and relinquish ego tied to status; approach spiritual truth with reverent openness.

Vishishtadvaita: Hierarchy of beings culminates in the Lord as śeṣin; devas are powerful yet dependent servants.

Vaishnava Theology

Vishnu Form: Krishna

Bhakti Type: Dasya

Characters & Entities

• Indra (Śakra)
• Airāvata (Nāgendra)
• Krishna (Madhusūdana)

FAQs

What is the significance of Indra descending from Airāvata in this verse of the Vishnu Purana?

It signals Indra’s humility—stepping down from royal splendor to approach Kṛṣṇa personally—marking the surrender of devas’ pride before the Supreme Lord.

How does Sage Parāśara frame the relationship between Indra and Krishna here?

Parāśara presents Indra as a subordinate cosmic ruler who, upon realizing Kṛṣṇa’s supremacy, seeks a private audience to offer words of reverence and reconciliation.

What is the theological importance of calling Krishna “Madhusūdana” in this context?

The epithet underscores Kṛṣṇa as Viṣṇu Himself—the transcendent protector and conqueror of demonic forces—establishing that even Indra’s authority rests under the Supreme Reality.