Shloka 6

पारिजातहरणम्, द्वारकाप्रवेशः, षोडशसहस्रविवाहः

Pārijāta, Return to Dvārakā, and the Lord’s Many Forms

Devanagari script

यो ऽसि सो ऽसि जगत्त्राणप्रवृत्तौ नाथ संस्थितः जगतः शल्यनिष्कर्षं करोष्य् असुरसूदन

Transliteration

yo 'si so 'si jagattrāṇapravṛttau nātha saṃsthitaḥ jagataḥ śalyaniṣkarṣaṃ karoṣy asurasūdana

Translation

O Lord, You are truly what You are—steadfast in the sacred resolve to protect the worlds. O Slayer of the Asuras, You will draw out the thorn lodged in creation and remove the world’s torment from its very root.

Word by Word

• यः: who (he)
• यः: Karta (Subject/कर्ता)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; सम्बन्धसूचक-सर्वनाम (relative pronoun)

• असि: you are
• असि: Kriya (Verb/क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: लट् (Present), मध्यमपुरुष (2nd person), एकवचन; परस्मैपद

• सः: that (same one)
• सः: Karta (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; निर्देश-सर्वनाम (demonstrative)

• असि: you are
• असि: Kriya (Verb/क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: लट् (Present), मध्यमपुरुष (2nd person), एकवचन; परस्मैपद

• जगत्-त्राण-प्रवृत्तौ: in the endeavor to protect the world
• जगत्-त्राण-प्रवृत्तौ: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: जगत् (प्रातिपदिक) + त्राण (प्रातिपदिक) + प्रवृत्ति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, सप्तमी (7th/Locative), एकवचन; षष्ठी-तत्पुरुष/उपपद-समासार्थः: जगतः त्राणे प्रवृत्तिः (eng: in the activity/engagement for saving the world)

• नाथ: O lord
• नाथ: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: नाथ (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/Vocative), एकवचन

• संस्थितः: standing/established
• संस्थितः: Karta (Subject/कर्ता)
• Type: Verb
• Root: सम्-स्था (धातु) + क्त (प्रत्यय)
• Form: क्त-प्रत्ययान्त कृदन्त (past passive participle), पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; विशेषणवत् प्रयोगः

• जगतः: of the world
• जगतः: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: जगत् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, षष्ठी (6th/Genitive), एकवचन

• शल्य-निष्कर्षम्: the removal of the thorn
• शल्य-निष्कर्षम्: Karma (Object/कर्म)
• Type: Noun
• Root: शल्य (प्रातिपदिक) + निष्कर्ष (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; षष्ठी-तत्पुरुष: शल्यस्य निष्कर्षः (eng: extraction of the thorn)

• करोषि: you do / will do
• करोषि: Kriya (Verb/क्रिया)
• Type: Verb
• Root: कृ (धातु)
• Form: लट् (Present), मध्यमपुरुष (2nd person), एकवचन; परस्मैपद (पाठे: करोṣy इति सन्ध्यन्तर-रूपम्)

• असुर-सूदन: O slayer of demons
• असुर-सूदन: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: असुर (प्रातिपदिक) + सूदन (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (8th/Vocative), एकवचन; उपपद-तत्पुरुष: असुरान् सूदयति इति (eng: slayer of demons)

Speaker

A devotee/supplicant addressing Lord Vishnu (within the Parasara–Maitreya narrative frame)

Parashara-Maitreya Dialogue

Speaker: Parasara

Teaching: Devotional

Quality: authoritative

Cosmological Context

Manvantara: Vaivasvata

Cosmic Hierarchy: Lokas

Avatara Context

Avatara: Krishna

Purpose: To protect the worlds by removing the asuric ‘thorn’ that wounds creation and thereby re-establishing dharma.

Leela: Loka-rakshana

Dharma Restored: Cosmic order (loka-dharma) through the removal of adharma’s root-cause.

Philosophical Teaching

Concept: Bhagavān’s avatāra is a deliberate, steadfast resolve for jagat-trāṇa—He uproots suffering at its cause like removing a thorn from the world-body.

Vedantic Theme: Dharma

Application: Interpret personal and social suffering through a dharmic lens, cultivating trust that divine protection works at root-causes, not only symptoms.

Vishishtadvaita: Presents the world as meaningful and protectable (not illusory), upheld by the Lord who acts as both ruler and compassionate guardian of embodied beings.

Vaishnava Theology

Vishnu Form: Hari

Bhakti Type: Dasya

Jagat Karana: Yes

Characters & Entities

• Vishnu
• Asuras

FAQs

What is the significance of calling evil a 'thorn' (śalya) in the Vishnu Purana?

This verse frames suffering and adharma as a piercing obstruction within the world-order, and presents Vishnu as the one who can extract it completely—restoring harmony at the root rather than only treating symptoms.

How does Sage Parasara explain Vishnu’s role as protector in the narrative flow?

Within the Parasara–Maitreya teaching frame, such prayers highlight Vishnu’s ongoing commitment to jagattrāṇa (world-protection), showing that cosmic stability depends on the Lord’s active sovereignty, not merely impersonal fate.

What is the theological importance of Lord Vishnu here?

Vishnu is invoked as the supreme, purposeful ruler who removes adharma (asuras/chaos) to uphold dharma—an explicitly Vaishnava portrayal of the Supreme Reality as both transcendent and actively compassionate.