Shloka 33

कालियदमना: यमुनाशुद्धिः, करुणा-निग्रहः, स्तुति-तत्त्वम्

Devanagari script

इति गोपीवचः श्रुत्वा रौहिणेयो महाबलः गोपांश् च त्रासविधुरान् विलोक्य स्तिमितेक्षणः

Transliteration

iti gopīvacaḥ śrutvā rauhiṇeyo mahābalaḥ gopāṃś ca trāsavidhurān vilokya stimitekṣaṇaḥ

Translation

Hearing the gopīs’ words, the mighty Rauhiṇeya (Balarāma) looked upon the cowherds, shaken and courageless with fear; steady-eyed, he grew still and intent.

Word by Word

• इति: thus
• इति: Sambandha (Particle/सम्बन्ध)
• Type: Indeclinable
• Root: इति (अव्यय)
• Form: निपात (quotative particle)

• गोपीवचः: the words of the gopīs
• गोपीवचः: Karma (Object/कर्म)
• Type: Noun
• Root: गोपी + वचस् (प्रातिपदिक)
• Form: तत्पुरुष-समास (षष्ठी: 'गोपीनां वचः'), नपुंसकलिङ्ग, द्वितीया, एकवचन; Accusative singular

• श्रुत्वा: having heard
• श्रुत्वा: Purvakala (Prior action/पूर्वकाल)
• Type: Verb
• Root: √श्रु (धातु) + त्वा (क्त्वा)
• Form: क्त्वान्त अव्ययकृदन्त (gerund), 'having heard'

• रौहिणेयः: Rauhiṇeya (Balarāma)
• रौहिणेयः: Karta (Subject/कर्ता)
• Type: Noun
• Root: रौहिणेय (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; Nominative singular (Balarāma)

• महाबलः: mighty/very strong
• महाबलः: Karta (Subject qualifier/कर्ता-विशेषण)
• Type: Adjective
• Root: महा + बल (प्रातिपदिक)
• Form: कर्मधारय-समास; पुंलिङ्ग, प्रथमा, एकवचन; Nominative singular qualifying रौहिणेयः

• गोपान्: the cowherd men
• गोपान्: Karma (Object/कर्म)
• Type: Noun
• Root: गोप (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, बहुवचन; Accusative plural

• च: and
• च: Sambandha (Conjunction/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• त्रासविधुरान्: distressed with fear
• त्रासविधुरान्: Karma (Object qualifier/कर्म-विशेषण)
• Type: Adjective
• Root: त्रास + विधुर (प्रातिपदिक)
• Form: तत्पुरुष-समास (तृतीया/हेतु-भाव: 'त्रासेन विधुराः' = deprived due to fear / distressed by fear); पुंलिङ्ग, द्वितीया, बहुवचन; Accusative plural qualifying गोपान्

• विलोक्य: having seen
• विलोक्य: Purvakala (Prior action/पूर्वकाल)
• Type: Verb
• Root: वि-√लोक् (धातु) + क्त्वा (ल्यप्)
• Form: ल्यप्/क्त्वान्त अव्ययकृदन्त (gerund), 'having looked/seen'

• स्तिमितेक्षणः: with fixed/steadied eyes
• स्तिमितेक्षणः: Karta (Subject qualifier/कर्ता-विशेषण)
• Type: Adjective
• Root: स्तिमित + ईक्षण (प्रातिपदिक)
• Form: कर्मधारय-समास; पुंलिङ्ग, प्रथमा, एकवचन; Nominative singular qualifying रौहिणेयः

Speaker

Sage Parāśara (narrating to Maitreya)

Avatara Context

Avatara: Krishna

Purpose: To protect Vraja and reveal divine sovereignty through līlā while drawing devotees into steadfast reliance on him.

Leela: Loka-rakshana

Dharma Restored: Protection of the pastoral community and restoration of fearlessness through divine guardianship

Vaishnava Theology

Vishnu Form: Krishna

Bhakti Type: Dasya

Characters & Entities

• Balarama

FAQs

What is the significance of Balarama being called Rauhiṇeya in the Vishnu Purana?

It emphasizes his identity as Rohiṇī’s son and highlights his role as the powerful protector of Vraja who responds to the community’s distress.

How does Sage Parāśara frame fear and refuge in this verse?

By showing the gopas ‘deprived by fear’ and Balarama ‘steady-eyed,’ the narration contrasts human panic with divine composure, implying that refuge in the Lord’s power restores stability.

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

Even when Vishnu’s supremacy is not named directly, the Purana presents divine sovereignty operating through Krishna’s circle—Balarama’s poised readiness signals the protective order upheld by the Supreme.