Shloka 21

नारदेन कंसबोधनम्, कंसस्योपायचिन्ता, अक्रूरप्रेषणम् (मथुरागमनप्रस्तावः)

Devanagari script

ततो निष्कण्टकं सर्वं राज्यम् एतद् अयादवम् प्रशासिष्ये त्वया तस्मान् मत्प्रीत्या वीर गम्यताम्

Transliteration

tato niṣkaṇṭakaṃ sarvaṃ rājyam etad ayādavam praśāsiṣye tvayā tasmān matprītyā vīra gamyatām

Translation

“Then this whole kingdom—freed of every thorn, with no Yādava left to trouble it—shall be governed under your authority. Therefore, O hero, for my satisfaction, depart and go.”

Word by Word

• ततः: then
• ततः: Adhikarana/Temporal (कालाधिकरण)
• Type: Indeclinable
• Root: ततः (अव्यय)
• Form: अव्यय; तस्मात्/ततः (ablatival adverb)

• निष्कण्टकम्: thornless, free of trouble
• निष्कण्टकम्: Visheshana (Qualifier)
• Type: Adjective
• Root: निः + कण्टक (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया/प्रथमा-विभक्ति, एकवचन; विशेषण (राज्यम् इत्यस्य)

• सर्वम्: entire
• सर्वम्: Visheshana (Qualifier)
• Type: Adjective
• Root: सर्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया/प्रथमा-विभक्ति, एकवचन; विशेषण

• राज्यम्: kingdom
• राज्यम्: Karma (Object/कर्म)
• Type: Noun
• Root: राज्य (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन

• एतत्: this
• एतत्: Visheshana (Qualifier)
• Type: Adjective
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; विशेषण

• अयादवम्: without Yādavas / non-Yādava
• अयादवम्: Visheshana (Qualifier)
• Type: Adjective
• Root: अ + यादव (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; नञ्-समासार्थक-निषेध (non-Yādava)

• प्रशासिष्ये: I will rule/govern
• प्रशासिष्ये: Kriya (Action/क्रिया)
• Type: Verb
• Root: प्र + √शास् (धातु)
• Form: लृट्-लकार (Simple Future), उत्तम-पुरुष, एकवचन; आत्मनेपद

• त्वया: by you / with you
• त्वया: Karana (Instrument/Agent-associate)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: मध्यम-पुरुष-सर्वनाम, तृतीया-विभक्ति (3rd/Instrumental), एकवचन

• तस्मान्: from them/therefore
• तस्मान्: Apadana (Source/Separation)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी-विभक्ति (5th/Ablative), बहुवचन; सर्वनाम

• मत्प्रीत्या: out of affection for me
• मत्प्रीत्या: Karana/Hetu (Means/Cause)
• Type: Noun
• Root: मत् (अस्मद्-षष्ठी) + प्रीति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया-विभक्ति, एकवचन; षष्ठी-तत्पुरुषः (मम प्रीत्या)

• वीर: O hero
• वीर: Sambodhana (Address)
• Type: Noun
• Root: वीर (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन-विभक्ति, एकवचन

• गम्यताम्: let (him/one) go; depart
• गम्यताम्: Kriya (Injunctive/Command)
• Type: Verb
• Root: √गम् (धातु)
• Form: लोट्-लकार (Imperative), प्रथम-पुरुष, एकवचन; कर्मणि-प्रयोग (passive): 'let it be gone/let one go'

Speaker

A commanding royal figure addressing a warrior/hero (narrated within Sage Parāśara’s discourse to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Teaching: Historical

Quality: authoritative

Avatara Context

Avatara: Krishna

Purpose: To end the ‘thorn-like’ oppression of Kaṃsa and his supporters and re-establish a righteous kingdom aligned with dharma.

Leela: Loka-rakshana

Dharma Restored: Kṣatriya rājadharma: governance free from tyranny and persecution; restoration of rightful order (Ugrasena’s rule).

Philosophical Teaching

Concept: Tyrants call their opponents ‘thorns’ and mistake repression for peace; true niṣkaṇṭakatā arises from dharma, not purges.

Vedantic Theme: Dharma

Application: Examine whether ‘order’ is being achieved through justice or coercion; choose governance and personal conduct rooted in dharma.

Vishishtadvaita: The Lord’s protection of his devotees ensures that adharma cannot become the final order of the world.

Dynasty & Genealogy

Vamsha: Chandra

Dharma Exemplar: Rājadharma

Key Kings: Ugrasena

Vaishnava Theology

Vishnu Form: Krishna

Characters & Entities

• Kingdom (Rājya)
• Hero/warrior (Vīra)

FAQs

What does “niṣkaṇṭakaṃ rājyaṃ” (a thornless kingdom) signify in the Vishnu Purana?

It denotes an ideal realm free from internal threats and oppressive forces—stable, orderly governance where obstacles to dharma are removed.

Why are the Yādavas mentioned as being removed from the kingdom in this verse?

In this narrative frame, “ayādavam” signals that the speaker expects political stability only after the Yādava presence (as a disruptive faction in this context) is no longer a factor in the realm.

What is the theological takeaway about order and authority in this context?

Even in dynastic history, the Purāṇa treats rightful sovereignty and social order as reflections of cosmic order—ultimately grounded in the divine governance associated with Viṣṇu’s sustaining power.