Shloka 32

स्वर्गगमनम्, अदितिस्तुतिः-मायातत्त्वम्, तथा पारिजात-प्रसङ्गे इन्द्रयुद्धम्

Devanagari script

तं दृष्ट्वा प्राह गोविन्दं सत्यभामा द्विजोत्तम कस्मान् न द्वारकाम् एष नीयते कृष्ण पादपः

Transliteration

taṃ dṛṣṭvā prāha govindaṃ satyabhāmā dvijottama kasmān na dvārakām eṣa nīyate kṛṣṇa pādapaḥ

Translation

Seeing it, Satyabhāmā said to Govinda: “O best among the twice-born, why is this Kṛṣṇa tree not being taken to Dvārakā?”

Word by Word

• तम्: that (tree)
• तम्: Karman (Object/कर्म)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसक, द्वितीया (2nd/कर्म), एकवचन; demonstrative pronoun

• दृष्ट्वा: having seen
• दृष्ट्वा: Purvakala (Prior action/पूर्वकाल)
• Type: Indeclinable
• Root: दृश् (धातु)
• Form: क्त्वा-प्रत्ययान्त अव्यय (absolutive/gerund); ‘having seen’

• प्राह: said
• प्राह: Kriya (Action/क्रिया)
• Type: Verb
• Root: प्र-आह (√अह्/ब्रू) (धातु)
• Form: लिट् (Perfect), प्रथमपुरुष, एकवचन; परस्मैपद; ‘said/spoke’

• गोविन्दम्: Govinda
• गोविन्दम्: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: गोविन्द (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/कर्म), एकवचन; addressed object of speech (सम्बोधित-रूपेण द्वितीया)

• सत्यभामा: Satyabhāmā
• सत्यभामा: Karta (Subject/कर्ता)
• Type: Noun
• Root: सत्यभामा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन

• द्विजोत्तम: O best of the twice-born
• द्विजोत्तम: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: द्विज-उत्तम (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/सम्बोधन), एकवचन; तत्पुरुष ‘best of the twice-born’ (address to narrator/Brāhmaṇa)

• कस्मात्: why
• कस्मात्: Hetu (Reason/हेतु)
• Type: Noun
• Root: किम् (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसक, पञ्चमी (5th/अपादान), एकवचन; interrogative; ‘from what reason/why’

• न: not
• न: Sambandha (Negation/निषेध)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: अव्यय; निषेध (negation particle)

• द्वारकाम्: to Dvārakā
• द्वारकाम्: Gati/Karman (Destination/गति-कर्म)
• Type: Noun
• Root: द्वारका (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/कर्म), एकवचन; destination as object with passive ‘नीयते’

• एषः: this
• एषः: Karta (Subject/कर्ता)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन

• नीयते: is taken/being carried
• नीयते: Kriya (Action/क्रिया)
• Type: Verb
• Root: नी (धातु)
• Form: लट् (Present), प्रथमपुरुष, एकवचन; कर्मणि प्रयोग (passive), आत्मनेपद; ‘is being taken’

• कृष्ण: O Krishna
• कृष्ण: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: कृष्ण (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/सम्बोधन), एकवचन

• पादपः: tree
• पादपः: Karta (Subject/कर्ता)
• Type: Noun
• Root: पादप (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; apposition to एषः

Speaker

Satyabhama (speaking to Lord Krishna/Govinda)

Parashara-Maitreya Dialogue

Speaker: Parasara

Teaching: Historical

Quality: narrative

Avatara Context

Avatara: Krishna

Purpose: Kṛṣṇa’s taking of Pārijāta to Dvārakā is prompted by Satyabhāmā’s desire, unfolding a līlā that asserts the Lord’s supremacy over Svarga and fulfills his consort’s wish.

Leela: Bala

Dharma Restored: Marital/royal dharma within Kṛṣṇa’s household and the subordination of heavenly privilege to the Lord’s will.

Philosophical Teaching

Concept: Satyabhāmā’s direct address to Govinda shows intimate, personal access to the Lord, where devotion freely petitions the divine beloved.

Vedantic Theme: Dharma

Application: Cultivate a personal relationship with God—prayer can be direct, trusting, and heartfelt.

Vishishtadvaita: The Lord’s accessibility in personal form (saguṇa, relational) is central—transcendent yet lovingly responsive to devotees.

Vaishnava Theology

Vishnu Form: Krishna

Bhakti Type: Madhurya

Lakshmi Presence: Sri

Characters & Entities

• Satyabhama
• Govinda (Krishna)
• Dvaraka
• Dvija (Brahmana)

FAQs

What is the significance of Dvārakā in the Vishnu Purana?

Dvārakā functions as Krishna’s royal and divine seat, where his sovereignty and protection of devotees are displayed through narrative events like the bringing of sacred objects and boons.

How does this verse portray Krishna’s sovereignty indirectly?

By presenting Satyabhama’s request to Govinda, the verse frames Krishna as the decisive divine agent—what is taken to Dvārakā and why depends upon his will, not merely human desire.

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

Krishna appears as the personal Supreme—approachable in dialogue, yet governing outcomes—aligning with Vaishnava readings where the Lord’s grace and intention order the narrative world.