Shloka 11

Śakaṭa-bhañjana, Naming by Garga, Dāmodara and Yamala-arjuna, and the Move to Vṛndāvana

Devanagari script

करीषभस्मदिग्धाङ्गौ भ्रममाणाव् इतस् ततः न निवारयितुं सेहे यशोदा न च रोहिणी

Transliteration

karīṣabhasmadigdhāṅgau bhramamāṇāv itas tataḥ na nivārayituṃ sehe yaśodā na ca rohiṇī

Translation

With limbs smeared in cow-dung and ash, the two boys wandered here and there; and neither Yaśodā nor Rohiṇī was able to restrain them.

Word by Word

• करीषभस्मदिग्धाङ्गौ: the two whose limbs were smeared with dung and ash
• करीषभस्मदिग्धाङ्गौ: Karta (Subject/कर्ता)
• Type: Adjective
• Root: करीष (प्रातिपदिक) + भस्म (प्रातिपदिक) + दिग्ध (कृदन्त, √दिह्) + अङ्ग (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), द्विवचन; विशेषण—‘तौ’ इत्यस्य (कृष्णबलरामयोः)

• भ्रममाणौ: wandering/roaming
• भ्रममाणौ: Karta (Subject/कर्ता)
• Type: Adjective
• Root: भ्रममाण (कृदन्त, वर्तमानकृदन्त/शतृ-प्रत्यय, √भ्रम्)
• Form: पुंलिङ्ग, प्रथमा, द्विवचन; वर्तमानकृदन्त (present active participle)

• इतस्: from here / hither
• इतस्: Adhikarana (Locative sense/अधिकरण)
• Type: Indeclinable
• Root: इतस् (अव्यय)
• Form: अव्यय; अव्यय-प्रकारः—अव्यय-क्रियाविशेषण (adverb)

• ततः: from there / thither
• ततः: Adhikarana (Locative sense/अधिकरण)
• Type: Indeclinable
• Root: ततः (अव्यय)
• Form: अव्यय; क्रियाविशेषण (adverb)

• न: not
• न: —
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय (negative particle)

• निवारयितुम्: to restrain/stop
• निवारयितुम्: Prayojana (Purpose/प्रयोजन)
• Type: Verb
• Root: निवारयितुम् (कृदन्त, तुमुन्-प्रत्यय; √वृ/√वार् caus. ‘वारयति’ with नि-उपसर्ग)
• Form: तुमुनन्त (infinitive); प्रयोजन/उद्देश्य (purpose)

• सेहे: endured / was able (to bear)
• सेहे: Kriya (Action/क्रिया)
• Type: Verb
• Root: √सह् (धातु)
• Form: लिट् (Perfect), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद

• यशोदा: Yaśodā
• यशोदा: Karta (Subject/कर्ता)
• Type: Noun
• Root: यशोदा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

• न: nor/not
• न: —
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय

• च: and
• च: —
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयार्थक-अव्यय (conjunction)

• रोहिणी: Rohiṇī
• रोहिणी: Karta (Subject/कर्ता)
• Type: Noun
• Root: रोहिणी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Kṛṣṇa’s childhood deeds in Vraja and their devotional significance.

Teaching: Devotional

Quality: affectionate, wonder-inducing

Avatara Context

Avatara: Krishna

Purpose: To lighten the earth’s burden by destroying oppressive forces and to delight the world through intimate Vraja-līlā that draws beings into bhakti.

Leela: Bala

Dharma Restored: Vātsalya-bhakti and the dharma of Vraja’s simple, God-centered household life.

Philosophical Teaching

Concept: Bhagavān’s supreme majesty is voluntarily concealed as childlike play so that devotees may relate to Him through intimate love.

Vedantic Theme: Brahman

Application: Approach the divine with simplicity and steady affection, not only with awe; cultivate daily remembrance through ordinary duties.

Vishishtadvaita: The Supreme remains transcendent yet becomes accessible within embodied, relational experience—allowing real, personal devotion without denying His supremacy.

Vaishnava Theology

Vishnu Form: Krishna

Bhakti Type: Vatsalya

Characters & Entities

• Yashoda
• Rohini
• Krishna
• Balarama
• Vraja/Gokula

FAQs

What is the significance of Krishna and Balarama being smeared with ash and cow-dung in the Vishnu Purana?

It highlights their Vraja childhood līlā—an intentionally rustic, playful scene that intensifies vātsalya-bhakti, while subtly showing that the Supreme Lord’s majesty is veiled by affectionate intimacy.

How does Sage Parāśara explain the inability of Yaśodā and Rohiṇī to restrain them?

In the narrative flow of Parāśara’s account to Maitreya, it functions as a simple description of their unstoppable play; theologically, it also implies the Lord’s innate sovereignty—He cannot truly be controlled, even when appearing as a child.

What is the theological importance of Lord Vishnu here if the verse only names Yaśodā and Rohiṇī?

This chapter belongs to Krishna-charita where Krishna is understood as Vishnu incarnate; the verse underscores the doctrine that the Supreme Reality (Vishnu) freely manifests in human-like līlā, drawing devotees through love rather than fear of omnipotence.