Shloka 7

अक्रूरस्य गोकुलगमनम्—दर्शन-लालसा, अंशावतार-बोधः, विष्णु-स्तुतिः

Devanagari script

इष्ट्वा यम् इन्द्रो यज्ञानां शतेनामरराजताम् अवाप तम् अनन्तादिम् अहं द्रक्ष्यामि केशवम्

Transliteration

iṣṭvā yam indro yajñānāṃ śatenāmararājatām avāpa tam anantādim ahaṃ drakṣyāmi keśavam

Translation

He whom Indra attained—after worshipping through hundreds of sacrifices and winning the sovereignty of the gods—Him, that Keśava, beginningless and endless, I shall behold.

Word by Word

• इष्ट्वा: having worshipped (performed sacrifice)
• इष्ट्वा: Purvakala-kriya (Prior action/पूर्वकालक्रिया)
• Type: Verb
• Root: इष्/यज् (धातु)
• Form: क्त्वान्त (Absolutive/Gerund), ‘having worshipped/sacrificed’

• यम्: whom
• यम्: Karman (Object/कर्म)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; सम्बन्धसूचक (relative pronoun)

• इन्द्रः: Indra
• इन्द्रः: Karta (Subject/कर्ता)
• Type: Noun
• Root: इन्द्र (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• यज्ञानाम्: of sacrifices
• यज्ञानाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: यज्ञ (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/Genitive), बहुवचन

• शतेन: with a hundred
• शतेन: Karana (Instrument/करण)
• Type: Noun
• Root: शत (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), एकवचन

• अमरराजताम्: the status of king of the immortals
• अमरराजताम्: Karman (Object/कर्म)
• Type: Noun
• Root: अमर (प्रातिपदिक) + राजन् (प्रातिपदिक) + ता (प्रत्यय/भाव)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; षष्ठी-तत्पुरुष (amarāṇām rājā) + ता (abstract noun)

• अवाप: obtained
• अवाप: Kriya (Action/क्रिया)
• Type: Verb
• Root: आप् (धातु) उपसर्ग: अव-
• Form: लिट् (Perfect), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन

• तम्: him
• तम्: Karman (Object/कर्म)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन

• अनन्तादिम्: endless and primordial
• अनन्तादिम्: Visheshana (Adjective/विशेषण)
• Type: Adjective
• Root: अनन्त (प्रातिपदिक) + आदि (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; द्वन्द्व (anantaḥ ca ādiḥ ca)

• अहम्: I
• अहम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, प्रथमा (1st/Nominative), एकवचन

• द्रक्ष्यामि: shall see
• द्रक्ष्यामि: Kriya (Action/क्रिया)
• Type: Verb
• Root: दृश् (धातु)
• Form: लृट् (Simple Future), परस्मैपद, उत्तमपुरुष (1st person), एकवचन

• केशवम्: Keshava (Vishnu)
• केशवम्: Karman (Object/कर्म)
• Type: Noun
• Root: केशव (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन

Speaker

Dhruva (as quoted within the Parāśara–Maitreya narration)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Supremacy of Keśava as the beginningless and endless Lord whom even Indra attained through yajña, and the intent to behold Him.

Teaching: Devotional

Quality: authoritative

Philosophical Teaching

Concept: Even Indra’s sovereignty is gained by worship of Keśava through sacrifice, indicating the Lord as the ultimate giver of all powers and stations.

Vedantic Theme: Dharma

Application: Treat achievements as dependent on the Lord; convert ambition into devotion and gratitude rather than ego.

Vishishtadvaita: All divine offices (like Indrahood) are contingent gifts within the Lord’s governance, affirming the jīva’s dependence (śeṣatva) on Nārāyaṇa.

Vaishnava Theology

Vishnu Form: Hari (name)

Bhakti Type: Dasya (servant)

Vyuha Form: Vasudeva

Characters & Entities

• Vishnu (Keśava)
• Indra

FAQs

What is the significance of Indra attaining sovereignty through hundreds of yajñas in the Vishnu Purana?

It highlights that even the highest deva-status (amara-rājatā) is a result of accumulated ritual merit, yet remains secondary to the direct realization of Vishnu, who transcends all offices and worlds.

How does Sage Parāśara’s narrative frame Dhruva’s spiritual goal here?

Within the Parāśara–Maitreya dialogue, Dhruva’s words function as a declaration that his aim is not worldly or even heavenly rank, but the immediate vision of Keśava—the ultimate end taught by the Purana.

What is the theological importance of calling Vishnu “anantādi” in this verse?

“Anantādi” asserts Vishnu’s absolute nature—without beginning or end—supporting Vaishnava theology where Vishnu is the Supreme Reality, while devas like Indra hold contingent, earned positions within cosmic order.