Shloka 20

गोवर्धनोत्तरविस्मयः, रासलीलाप्रसङ्गः, तथा सर्वव्याप्तिवेदान्तोपदेशः

Devanagari script

काचिद् आवसथस्यान्तः स्थित्वा दृष्ट्वा बहिर् गुरुम् तन्मयत्वेन गोविन्दं दध्यौ मीलितलोचना

Transliteration

kācid āvasathasyāntaḥ sthitvā dṛṣṭvā bahir gurum tanmayatvena govindaṃ dadhyau mīlitalocanā

Translation

One maiden, standing within her dwelling, saw her elder outside; and, becoming wholly absorbed in Govinda, she meditated with her eyes closed.

Word by Word

• काचित्: some (one)
• काचित्: Karta (Subject/कर्ता)
• Type: Noun
• Root: काचित् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• आवसथस्य: of the dwelling
• आवसथस्य: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: आवसथ (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी-विभक्ति, एकवचन

• अन्तः: inside
• अन्तः: Adhikarana (Location/देशाधिकरण)
• Type: Indeclinable
• Root: अन्तः (अव्यय)
• Form: देशवाचक-अव्यय (adverb: inside/within)

• स्थित्वा: having stayed
• स्थित्वा: Kriya (Gerundial action/पूर्वक्रिया)
• Type: Verb
• Root: स्था (धातु)
• Form: क्त्वान्त-अव्यय; पूर्वकालिकक्रिया (having stood/remained)

• दृष्ट्वा: having seen
• दृष्ट्वा: Kriya (Gerundial action/पूर्वक्रिया)
• Type: Verb
• Root: दृश् (धातु)
• Form: क्त्वान्त-अव्यय; पूर्वकालिकक्रिया (having seen)

• बहिः: outside
• बहिः: Adhikarana (Location/देशाधिकरण)
• Type: Indeclinable
• Root: बहिः (अव्यय)
• Form: देशवाचक-अव्यय (adverb: outside)

• गुरुम्: the elder/teacher (guardian)
• गुरुम्: Karma (Object/कर्म)
• Type: Noun
• Root: गुरु (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन

• तन्मयत्वेन: by absorption in him
• तन्मयत्वेन: Karana (Instrument/करण)
• Type: Noun
• Root: तद्-मय-त्व (प्रातिपदिक; तद् + मय + त्व)
• Form: नपुंसकलिङ्ग, तृतीया-विभक्ति, एकवचन; भाववाचक-त्वान्त; षष्ठी-तत्पुरुषः (तस्मिन् मयत्वम्)

• गोविन्दम्: Govinda
• गोविन्दम्: Karma (Object/कर्म)
• Type: Noun
• Root: गोविन्द (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन

• दध्यौ: meditated upon
• दध्यौ: Kriya (Action/क्रिया)
• Type: Verb
• Root: ध्यै (धातु)
• Form: लिट् (परिपूर्णभूत/Perfect), प्रथमपुरुष, एकवचन; परस्मैपदम्

• मीलितलोचना: with closed eyes
• मीलितलोचना: Karta (Subject/कर्ता)
• Type: Adjective
• Root: मीलित-लोचन (प्रातिपदिक; मीलित + लोचन)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; कर्मधारयः (मीलिते लोचने यस्याः)

Speaker

Sage Parāśara (narrating to Maitreya)

Avatara Context

Avatara: Krishna

Purpose: He becomes the sole object of meditation even amid social constraint, showing that inner surrender (tanmayatā) can be complete without outward movement.

Leela: Dharma-upadesa

Dharma Restored: Legitimizing inward bhakti (dhyāna/smaraṇa) when external action is obstructed.

Philosophical Teaching

Concept: Tanmayatā—becoming ‘of Him’—is true meditation: even when watched by elders, the mind can enter single-pointed union with Govinda.

Vedantic Theme: Moksha

Application: When practice is socially difficult, keep inner japa and mental visualization steady; make the mind a private sanctuary.

Vishishtadvaita: Meditation is relational and personal: the indwelling Lord (antaryāmin) is approached as Govinda, not as featureless consciousness.

Vaishnava Theology

Vishnu Form: Krishna

Bhakti Type: Madhurya

Antaryamin: Yes

Characters & Entities

• Govinda (Krishna)

FAQs

What is the significance of tanmayatva (complete absorption) in the Vishnu Purana?

This verse presents devotion as total inner identification with Govinda—where attention withdraws from external constraints and rests unwaveringly in the Lord, functioning like meditative yoga within bhakti.

How does Sage Parāśara explain devotion when worldly duties or elders are present?

By showing a devotee who outwardly remains within propriety (seeing the elder outside) yet inwardly turns fully to Govinda, Parāśara depicts bhakti as an internal sovereignty of consciousness that can persist amid social boundaries.

What is the theological importance of Govinda here?

Govinda is not merely a beloved figure but the sustaining Supreme Lord who becomes the sole object of contemplation—implying that intimate devotion is also a direct approach to the highest reality taught in the Purana.