Shloka 22

स्वाध्याय-योगोपदेशः तथा केशिध्वज-खाण्डिक्य-उपाख्यानम्

Yoga through Study and Restraint; The Keśidhvaja–Khāṇḍikya Narrative Frame

Devanagari script

कृष्णाजिनं त्वं कवचम् आबध्यास्मान् निहंस्यसि कृष्णाजिनधरे वेत्सि न मयि प्रहरिष्यति

Transliteration

kṛṣṇājinaṃ tvaṃ kavacam ābadhyāsmān nihaṃsyasi kṛṣṇājinadhare vetsi na mayi prahariṣyati

Translation

“You think that by fastening on a black antelope-skin as your armour you will strike us down. But know this, O wearer of the black antelope-skin: he will not be able to hurl his blow against me.”

Word by Word

• कृष्णाजिनम्: black antelope skin
• कृष्णाजिनम्: Karma (Object/कर्म)
• Type: Noun
• Root: कृष्णाजिन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; समासः—कृष्णं अजिनम् (कर्मधारय)

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

• कवचम्: armor
• कवचम्: Karma (Object/कर्म)
• Type: Noun
• Root: कवच (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन (Neuter, Accusative, Singular)

• आबध्य: having fastened
• आबध्य: Purvakala (Prior action/पूर्वकाल)
• Type: Indeclinable
• Root: आ-बन्ध् (धातु) + ल्यप् (अव्ययकृदन्त)
• Form: ल्यप्-प्रत्ययान्त अव्ययकृदन्त (gerund: 'having fastened/bound on')

• अस्मान्: us
• अस्मान्: Karma (Object/कर्म)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: द्वितीया-विभक्ति, बहुवचन (Accusative, Plural)

• निहंस्यसि: you will slay
• निहंस्यसि: Kriya (Action/क्रिया)
• Type: Verb
• Root: नि-हन् (धातु)
• Form: लृट्-लकार (Simple Future), मध्यमपुरुष, एकवचन; परस्मैपद (2nd person singular, will kill)

• कृष्णाजिनधरे: O wearer of the black antelope skin
• कृष्णाजिनधरे: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: कृष्णाजिन (प्रातिपदिक) + धर (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन-विभक्ति, एकवचन (Vocative, Singular); समासः—कृष्णाजिनं धरति इति (उपपद-तत्पुरुष)

• वेत्सि: you know
• वेत्सि: Kriya (Action/क्रिया)
• Type: Verb
• Root: विद् (धातु)
• Form: लट्-लकार (Present), मध्यमपुरुष, एकवचन; परस्मैपद (2nd person singular, you know)

• न: not
• न: Sambandha (Negation/सम्बन्ध)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेधार्थक-अव्यय (negation particle)

• मयि: on/against me
• मयि: Adhikarana (Target locus/अधिकरण)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: सप्तमी-विभक्ति, एकवचन (Locative, Singular)

• प्रहरिष्यति: will strike
• प्रहरिष्यति: Kriya (Action/क्रिया)
• Type: Verb
• Root: प्र-हृ/हर्? (धातु: प्र-हृ 'to strike')
• Form: लृट्-लकार (Simple Future), प्रथमपुरुष, एकवचन; परस्मैपद (3rd person singular, will strike)

Speaker

Sage Parāśara (narrating to Maitreya; the line is spoken within the narrated episode by an unnamed speaker addressing a kṛṣṇājina-wearer)

Philosophical Teaching

Concept: External marks (like wearing a kṛṣṇājina) do not by themselves confer moral or spiritual invulnerability; true protection depends on inner power and right conduct.

Vedantic Theme: Dharma

Application: Prefer integrity and disciplined practice over performative religiosity; let symbols follow substance.

Vishishtadvaita: Implied critique of mere external upādhis: the jīva’s alignment to dharma (as service to the Lord) is inward, not reducible to costume or token.

FAQs

What is the significance of the black antelope-skin (kṛṣṇājina) in the Vishnu Purana?

Here it functions as a symbol of ascetic authority that is being treated as mere “armour,” highlighting Kali-yuga’s tendency to replace inner dharma with outward religious markers.

How does Sage Parāśara explain the moral inversion of Kali-yuga in this context?

By embedding such speeches in the narrative, Parāśara shows how sacred signs and disciplines can be appropriated for violence or arrogance, indicating the collapse of authentic spiritual restraint.

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

Even when not named in the verse, the Book 6 frame asserts that only the Supreme ordering principle—identified with Vishnu—ultimately governs outcomes; external tokens cannot override cosmic sovereignty and dharma.