Shloka 32

यादवक्षयः, बलराम-निर्याणम्, कृष्णस्य उपसंहारः (प्रभासे विनाशः)

Devanagari script

गच्छ त्वं दिव्यया गत्या मत्प्रसादसमुत्थया बदरीकाश्रमं पुण्यं गन्धमादनपर्वते नरनारायणस्थाने तत्पावितमहीतले

Transliteration

gaccha tvaṃ divyayā gatyā matprasādasamutthayā badarīkāśramaṃ puṇyaṃ gandhamādanaparvate naranārāyaṇasthāne tatpāvitamahītale

Translation

Go forth, then, by that divine passage born of my grace, to the holy Badarīkāśrama upon Mount Gandhamādana—unto the abode of Nara and Nārāyaṇa, that place on earth made sacred by Their presence.

Word by Word

• गच्छ: go
• गच्छ: Kriya (Action/क्रिया)
• Type: Verb
• Root: गम् (धातु)
• Form: लोट्-लकार (Imperative), मध्यमपुरुष (2nd person), एकवचन; परस्मैपद

• त्वम्: you
• त्वम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: उभयलिङ्ग, प्रथमा-विभक्ति (1st/Nominative), एकवचन

• दिव्यया: by divine
• दिव्यया: Karana (Instrument/करण)
• Type: Adjective
• Root: दिव्य (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया-विभक्ति (3rd/Instrumental), एकवचन; विशेषण (गत्या इति)

• गत्या: by a course/way, by movement
• गत्या: Karana (Instrument/करण)
• Type: Noun
• Root: गति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया-विभक्ति (3rd/Instrumental), एकवचन

• मत्प्रसादसमुत्थया: arisen from my grace
• मत्प्रसादसमुत्थया: Karana (Instrument/करण)
• Type: Adjective
• Root: मत् (सर्वनाम-प्रातिपदिक) + प्रसाद (प्रातिपदिक) + समुत्थ (कृदन्त-प्रातिपदिक; सम्+उत्+स्था)
• Form: स्त्रीलिङ्ग, तृतीया-विभक्ति (3rd/Instrumental), एकवचन; विशेषण (गत्या इति); षष्ठी-तत्पुरुषः (मत्प्रसादः) + उपपद/कृदन्तसमासः (समुत्थ)

• बदरीकाश्रमम्: to Badarīkā-āśrama
• बदरीकाश्रमम्: Karma (Object/कर्म)
• Type: Noun
• Root: बदरीका (प्रातिपदिक) + आश्रम (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; षष्ठी-तत्पुरुषः (बदरीकायाः आश्रमः)

• पुण्यम्: holy, meritorious
• पुण्यम्: Karma (Object qualifier/कर्मविशेषण)
• Type: Adjective
• Root: पुण्य (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; विशेषण (आश्रमम् इति)

• गन्धमादनपर्वते: on/at Gandhamādana mountain
• गन्धमादनपर्वते: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: गन्धमादन (प्रातिपदिक) + पर्वत (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी-विभक्ति (7th/Locative), एकवचन; षष्ठी-तत्पुरुषः (गन्धमादनस्य पर्वतः)

• नरनारायणस्थाने: in the place of Nara-Nārāyaṇa
• नरनारायणस्थाने: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: नर (प्रातिपदिक) + नारायण (प्रातिपदिक) + स्थान (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति (7th/Locative), एकवचन; षष्ठी-तत्पुरुषः (नरनारायणयोः स्थानम्)

• तत्पावितमहीतले: on the earth-surface purified by him/that
• तत्पावितमहीतले: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: तत् (सर्वनाम-प्रातिपदिक) + पावित (कृदन्त-प्रातिपदिक; पू धातु, क्त) + महीतल (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति (7th/Locative), एकवचन; तत्पुरुषः (तेन पावितम्) + तत्पुरुषः (महेः तलम्)

Speaker

Sage Parāśara (continuing his narration to Maitreya, describing sacred geography and holy abodes)

Avatara Context

Avatara: Krishna

Purpose: Kṛṣṇa directs Uddhava to a sacred retreat so the devotee may be preserved and perfected as the avatāra-līlā closes.

Leela: Moksha-dana

Dharma Restored: Protection of the devotee and continuity of dharma through withdrawal to a sanctified āśrama.

Philosophical Teaching

Concept: By the Lord’s grace, the devotee is led to a holy locus where remembrance and disciplined life mature into siddhi.

Vedantic Theme: Moksha

Application: Seek environments and practices that support steady remembrance (smaraṇa), and rely on divine grace while maintaining discipline.

Vishishtadvaita: Grace (prasāda) is decisive: the Lord actively guides the dependent soul to a sanctified means (tīrtha/āśrama) for perfection.

Vaishnava Theology

Vishnu Form: Narayana

Bhakti Type: Shanta

Characters & Entities

• Badarīkāśrama
• Gandhamādana
• Nara
• Nārāyaṇa

FAQs

What is the significance of Badarīkāśrama in the Vishnu Purana?

This verse presents Badarīkāśrama as a supremely meritorious tirtha, defined not merely by location but by the living sanctity of the Nara-Nārāyaṇa abode that consecrates the earth itself.

How does Sage Parāśara explain the way to reach holy places like Nara-Nārāyaṇa’s seat?

He frames access as “divine movement” arising from grace (prasāda), implying that spiritual eligibility and divine favor—not only physical travel—lead one to the highest sacred destinations.

What is the theological importance of Nara and Nārāyaṇa here?

They are invoked as the sanctifying presence of the Supreme’s ascetic manifestation—making the site a theological center where devotion, tapas, and the Lord’s immanence converge in Vaishnava cosmology.