Shloka 1

अरिष्टवृषभदैत्यवधः (गोव्रजत्राणम्)

Devanagari script

प्रदोषार्धे कदाचित् तु रासासक्ते जनार्दने त्रासयन् समदो गोष्ठम् अरिष्टः समुपागतः

Transliteration

pradoṣārdhe kadācit tu rāsāsakte janārdane trāsayan samado goṣṭham ariṣṭaḥ samupāgataḥ

Translation

Once, at the midpoint of twilight, while Janārdana was absorbed in the sacred rāsa-līlā, Ariṣṭa—the maddened bull-demon—came upon the cowherds’ settlement and terrorized the whole goṣṭha.

Word by Word

• प्रदोषार्धे: at the middle of dusk
• प्रदोषार्धे: अधिकरण (कालाधिकरण)
• Type: Noun
• Root: प्रदोष + अर्ध (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; प्रदोषस्य अर्धे इति षष्ठी-तत्पुरुषः; Locative of time ("at half of dusk")

• कदाचित्: once, at some time
• कदाचित्: सम्बन्ध (काल-निर्देश)
• Type: Indeclinable
• Root: कदाचित् (अव्यय)
• Form: अव्यय; कालवाचक-अव्यय (temporal adverb)

• तु: but, indeed
• तु: सम्बन्ध (निपात)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: अव्यय; निपात (particle), विरोध/अन्वय ("but/indeed")

• रासासक्ते: engaged in the rāsa-dance
• रासासक्ते: अधिकरण (विशेष्य-स्थान)
• Type: Adjective
• Root: रासा + आसक्त (कृदन्त/प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; रासायाम् आसक्तः इति सप्तमी-तत्पुरुषः; विशेषणम् (qualifying Janārdana)

• जनार्दने: in Janārdana (Krishna)
• जनार्दने: अधिकरण (आश्रय/स्थान)
• Type: Noun
• Root: जनार्दन (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; Locative ("in/at Janārdana")

• त्रासयन्: frightening
• त्रासयन्: क्रिया-विशेषण (कर्तृ-सम्बद्ध)
• Type: Verb
• Root: त्रासय् (धातु; त्रस्/त्रास् caus.)
• Form: वर्तमानकाले कृदन्तः; शतृ-प्रत्यय (present active participle), पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; परस्मैपदी; "frightening"

• समदः: in rut, intoxicated (with pride/heat)
• समदः: कर्ता (विशेषण)
• Type: Adjective
• Root: समद (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; विशेषणम् (qualifying Ariṣṭa)

• गोष्ठम्: the cowherd settlement/cowshed
• गोष्ठम्: कर्म
• Type: Noun
• Root: गोष्ठ (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; कर्म (object of trāsayan)

• अरिष्टः: Ariṣṭa (the demon-bull)
• अरिष्टः: कर्ता
• Type: Noun
• Root: अरिष्ट (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; कर्ता (subject)

• समुपागतः: arrived, came near
• समुपागतः: क्रिया (मुख्य)
• Type: Verb
• Root: सम् + उप + गम् (धातु)
• Form: भूतकाले कृदन्तः; क्त-प्रत्यय (past passive participle), पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; "having come/arrived"

Speaker

Sage Parāśara (narrating to Maitreya)

Avatara Context

Avatara: Krishna

Purpose: Śrī Kṛṣṇa remains among the Vraja-gopas to protect them by destroying demonic aggressors sent to rupture Vraja’s dharma and love-filled worship.

Leela: Loka-rakshana

Dharma Restored: Protection of Vraja’s pastoral order (go-rakṣā), safety of devotees, and uninterrupted bhakti-līlā.

Philosophical Teaching

Concept: Even while absorbed in intimate līlā (rāsa), Bhagavān remains the unfailing protector of His devotees when adharma intrudes.

Vedantic Theme: Dharma

Application: Hold to devotion during disturbances, trusting that divine protection operates even amid life’s “twilight” uncertainties.

Vishishtadvaita: Bhagavān is personally present and responsive in the world, safeguarding His śeṣa-bhūta devotees without ceasing His transcendently blissful nature.

Vaishnava Theology

Vishnu Form: Krishna

Bhakti Type: Madhurya

Characters & Entities

• Janardana (Sri Krishna/Vishnu)
• Arishta (bull-demon)
• Goshta (cowherd community of Vraja)

FAQs

What is the significance of Ariṣṭa’s arrival in the Vishnu Purana?

It marks a deliberate disruption of Vraja’s peace—an asuric intrusion into sacred space—setting the stage for Vishnu-as-Krishna to reassert dharma and protect the cowherd community.

How does Sage Parāśara explain the rāsa context in this verse?

Parāśara situates the event during Krishna’s absorption in the rāsa, highlighting that even amid divine play (līlā), the Lord remains the sovereign protector who responds to threats against devotees.

What is the theological importance of calling Krishna “Janārdana” here?

“Janārdana” emphasizes Krishna’s identity as Vishnu, the Supreme Lord who removes the afflictions of beings—linking the intimate Vraja narrative to universal divine governance.