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Shloka 22

अक्रूर-सत्कारः, मथुरायात्रा-विरहः, यमुनातटे दिव्यदर्शनम्, चतुर्व्यूह-नमस्कारः

गुरूणाम् अग्रतो वक्तुं किं ब्रवीषि न नः क्षमम् गुरवः किं करिष्यन्ति दग्धानां विरहाग्निना

gurūṇām agrato vaktuṃ kiṃ bravīṣi na naḥ kṣamam guravaḥ kiṃ kariṣyanti dagdhānāṃ virahāgninā

Why do you ask us to speak in the presence of our elders? It is not permitted for us. And what could the teachers themselves do for those already scorched by the fire of separation?

गुरूणाम्of the elders/teachers
गुरूणाम्:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootगुरु (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th/Genitive), बहुवचन
अग्रतःin the presence (of), before
अग्रतः:
Adhikarana (अधिकरण)
TypeIndeclinable
Rootअग्रतः (अव्यय)
Formअव्यय; देशवाचक (adverb: in front/presence)
वक्तुम्to speak
वक्तुम्:
Prayojana/Anukriya (प्रयोजन/अनुक्रिया)
TypeIndeclinable
Rootवच् (धातु) → वक्तुम् (तुमुन्)
Formतुमुनन्त (infinitive)
किम्what?
किम्:
Prashna (प्रश्न)
TypeIndeclinable
Rootकिम् (सर्वनाम-प्रातिपदिक)
Formअव्ययवत् प्रश्नार्थक (interrogative particle)
ब्रवीषिyou say/speak
ब्रवीषि:
Kriya (क्रिया)
TypeVerb
Rootब्रू (धातु)
Formलट् (Present), मध्यमपुरुष (2nd person), एकवचन; परस्मैपद
not
:
Nishedha (निषेध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-अव्यय
नःfor us / our
नः:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formषष्ठी (6th/Genitive) बहुवचन वा चतुर्थी (4th/Dative) बहुवचन; एन्क्लिटिक-रूप
क्षमम्proper/possible/allowable
क्षमम्:
Karta (कर्ता)
TypeAdjective
Rootक्षम (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन; विधेय-विशेषण (predicative adjective)
गुरवःthe elders/teachers
गुरवः:
Karta (कर्ता)
TypeNoun
Rootगुरु (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन
किम्what?
किम्:
Prashna (प्रश्न)
TypeIndeclinable
Rootकिम् (सर्वनाम-प्रातिपदिक)
Formअव्ययवत् प्रश्नार्थक
करिष्यन्तिwill do
करिष्यन्ति:
Kriya (क्रिया)
TypeVerb
Rootकृ (धातु)
Formलृट् (Simple Future), प्रथमपुरुष (3rd person), बहुवचन; परस्मैपद
दग्धानाम्of those burnt
दग्धानाम्:
Sambandha (सम्बन्ध/Genitive)
TypeAdjective
Rootदह् (धातु) → दग्ध (कृदन्त-प्रातिपदिक)
Formभूतकृदन्त (past passive participle), पुंलिङ्ग, षष्ठी (6th/Genitive), बहुवचन; विशेषण (of persons)
विरहाग्निनाby the fire of separation
विरहाग्निना:
Karana (करण/Instrument)
TypeNoun
Rootविरह (प्रातिपदिक) + अग्नि (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; समासः—षष्ठी-तत्पुरुष (विरहस्य अग्निः)

A character within the royal/dynastic narrative (spoken by someone restrained by etiquette before elders; not the primary Parāśara–Maitreya narrator voice in this half-verse)

Avatara: Krishna

Purpose: Krishna’s departure catalyzes viraha-bhakti, where separation becomes a transformative spiritual fire that deepens surrender.

Leela: Moksha-dana

Dharma Restored: Elevation of pure love (prema) as the highest religious order beyond social restraint.

Concept: When the heart is consumed by viraha for the Lord, external authorities and conventional consolations cannot remedy the inner burning—only reunion through remembrance and grace can.

Vedantic Theme: Moksha

Application: Acknowledge grief in devotion without repression; redirect it into steady sādhana (nāma, smaraṇa, satsanga) rather than seeking merely social validation.

Vishishtadvaita: God-realization is relational: the jīva’s longing for the Lord is meaningful and not negated, aligning liberation with loving communion rather than impersonal absorption.

Bhakti Type: Madhurya

G
Gurus (elders/teachers)

FAQs

This verse frames guru-maryādā—restraint and propriety in speech—as part of dharma, showing that even intense personal suffering is expected to be expressed within ethical and social boundaries.

Viraha is portrayed as a consuming inner “fire,” emphasizing that some wounds are existential and cannot be solved merely by external authority—highlighting the depth of human emotion within the Purana’s royal narratives.

Even when Vishnu is not named in the verse, the Purana’s broader frame treats dharma and the ordering of society as grounded in the Supreme Lord’s sovereignty—human conduct and suffering unfold within that cosmic moral order.