Shloka 27

कुब्जानुग्रहः, धनुर्भङ्गः, कुवलयापीडवधः, मल्लयुद्धं, कंसवधः, स्तुतयः

Devanagari script

नन्दगोपादयो गोपा मञ्चेष्व् अन्येष्व् अवस्थिताः अक्रूरवसुदेवौ च मञ्चप्रान्ते व्यवस्थितौ

Transliteration

nandagopādayo gopā mañceṣv anyeṣv avasthitāḥ akrūravasudevau ca mañcaprānte vyavasthitau

Translation

Nanda and the other cowherd leaders took their seats upon the raised platforms, while Akrūra and Vasudeva stood at the edge—hearts intent on the līlā of Śrī Hari, who upholds the world’s order.

Word by Word

• नन्दगोपादयः: Nandagopa and others
• नन्दगोपादयः: Karta (Subject/कर्ता)
• Type: Noun
• Root: नन्दगोप (प्रातिपदिक) + आदि (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन; समासः—नन्दगोप + आदि (तत्पुरुष: ‘Nandagopa and others’)

• गोपाः: cowherds
• गोपाः: Karta (Subject/कर्ता)
• Type: Noun
• Root: गोप (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन

• मञ्चेषु: on the platforms
• मञ्चेषु: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: मञ्च (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7th/सप्तमी), बहुवचन

• अन्येषु: on other (platforms)
• अन्येषु: Adhikarana (Location/अधिकरण)
• Type: Adjective
• Root: अन्य (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी, बहुवचन; विशेषणम् (qualifying मञ्चेषु)

• अवस्थिताः: were positioned/seated
• अवस्थिताः: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: अव + स्था (धातु) → अवस्थित (कृदन्त)
• Form: भूतकृदन्त (past participle, active sense), पुंलिङ्ग, प्रथमा, बहुवचन; ‘were seated/standing’

• अक्रूरवसुदेवौ: Akrūra and Vasudeva
• अक्रूरवसुदेवौ: Karta (Subject/कर्ता)
• Type: Noun
• Root: अक्रूर (प्रातिपदिक) + वसुदेव (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, द्विवचन; समासः—अक्रूर + वसुदेव (द्वन्द्व)

• च: and
• च: Samuccaya (Conjunction/समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक अव्यय (conjunction)

• मञ्चप्रान्ते: at the edge of the platform
• मञ्चप्रान्ते: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: मञ्च (प्रातिपदिक) + प्रान्त (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी, एकवचन; समासः—मञ्चस्य प्रान्तः (षष्ठी-तत्पुरुष)

• व्यवस्थितौ: were stationed
• व्यवस्थितौ: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: वि + अव + स्था (धातु) → व्यवस्थित (कृदन्त)
• Form: भूतकृदन्त (past participle), पुंलिङ्ग, प्रथमा, द्विवचन; ‘were stationed’

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Teaching: Historical

Quality: revealing

Avatara Context

Avatara: Krishna

Purpose: Krishna enters the arena to confront and destroy Kamsa’s violent champions, safeguarding dharma and his devotees.

Leela: Loka-rakshana

Dharma Restored: Protection of devotees (gopas and parents) and ending oppressive rule

Philosophical Teaching

Concept: Steady, single-pointed attention on the Lord (manas-niyama) is itself a form of devotion that draws one into His saving līlā.

Vedantic Theme: Dharma

Application: In moments of anxiety, practice focused remembrance—hold the mind on the divine name/form rather than on outcomes.

Vishishtadvaita: The Lord freely responds to the devotee’s orientation of mind and heart, showing personal grace within worldly events.

Vaishnava Theology

Vishnu Form: Krishna

Bhakti Type: Dasya

Characters & Entities

• Nanda
• Akrura
• Vasudeva

FAQs

What is the significance of the seating arrangement in this Vishnu Purana verse?

It marks a transition from private pastoral life to a public arena where Krishna’s divine purpose unfolds, placing devotees and key witnesses (Akrura, Vasudeva) in positions that heighten the impending revelation and moral turning point.

How does Sage Parāśara explain the role of Akrūra and Vasudeva here?

By positioning them at the platform’s edge, the narration emphasizes them as attentive witnesses—devotees and guardians of Krishna’s mission—poised at the threshold of a decisive event in the restoration of dharma.

What is the theological importance of Lord Vishnu in this context?

Even in a simple description of who sits where, the narrative frames Krishna (Vishnu) as the supreme reality whose līlā orchestrates worldly order—events move toward dharma not by chance, but by divine governance.