Shloka 150

Pracetās, Māriṣā, Dakṣa’s Re-manifestation, and the Brahma-parastava; Cyclic Creation and Genealogies

Devanagari script

यस्य संशोषको वायुर् देहे दैत्येन्द्रयोजितः अवाप संक्षयं सद्यश् चित्तस्थे मधुसूदने

Transliteration

yasya saṃśoṣako vāyur dehe daityendrayojitaḥ avāpa saṃkṣayaṃ sadyaś cittasthe madhusūdane

Translation

ダイティヤの王が彼を枯らすために仕向けた生命の風は、その身の内でたちまち力を失い消え去った。彼の心にマドゥスーダナが宿っていたからである。

Word by Word

• यस्य: of whom/whose
• यस्य: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन

• संशोषकः: drying/desiccating
• संशोषकः: Visheshana (Adjectival qualifier/विशेषण)
• Type: Adjective
• Root: सं-√शुष् (धातु; शोषणे) + ण्वुल्/अक (प्रातिपदिक-निर्माण)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; कर्तरि-प्रवृत्तिनाम (agent noun): “drying up”

• वायुः: wind
• वायुः: Karta (Subject/कर्ता)
• Type: Noun
• Root: वायु (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन

• देहे: in the body
• देहे: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: देह (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; अधिकरण (location)

• दैत्येन्द्रयोजितः: appointed by the demon-king
• दैत्येन्द्रयोजितः: Visheshana (Adjectival qualifier/विशेषण)
• Type: Adjective
• Root: दैत्येन्द्र (प्रातिपदिक; दैत्य + इन्द्र) + योजित (कृदन्त; √युज् योजने, क्त)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; तत्पुरुषः—“दैत्येन्द्रेण योजितः” (set/appointed by the demon-king)

• अवाप: attained/reached
• अवाप: Kriya (Action/क्रिया)
• Type: Verb
• Root: अव-√आप् (धातु; प्राप्तौ)
• Form: लिट् (Perfect/लिट्), प्रथमपुरुष (3rd), एकवचन; परस्मैपदम्

• संक्षयम्: destruction/waning
• संक्षयम्: Karma (Object/कर्म)
• Type: Noun
• Root: संक्षय (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन; कर्म

• सद्यः: immediately
• सद्यः: Kriya-vishesana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: सद्यः (अव्यय)
• Form: कालवाचक-अव्यय (adverb of time: immediately)

• चित्तस्थे: when present in the mind
• चित्तस्थे: Adhikarana (Location/अधिकरण)
• Type: Adjective
• Root: चित्त (प्रातिपदिक) + स्थ (कृदन्त/प्रातिपदिक; √स्था)
• Form: पुंलिङ्ग, सप्तमी, एकवचन; तत्पुरुषः—“चित्ते स्थिते” (when/while situated in the mind)

• मधुसूदने: in/with Madhusūdana (Vishnu)
• मधुसूदने: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: मधु (प्रातिपदिक) + सूदन (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी, एकवचन; सम्बोधनार्थे/अधिकरणे—“मधुं सूदयति इति” (epithet of Vishnu)

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: How the indwelling Lord nullifies even subtle/inner forms of harm aimed at the devotee.

Teaching: Devotional

Quality: revealing

Philosophical Teaching

Concept: When Madhusūdana is firmly present in the mind, hostile forces—even those targeting prāṇa—lose efficacy, for the Lord functions as the inner ruler (antaryāmin).

Vedantic Theme: Atman

Application: Practice daily dhyāna on the Lord in the heart/mind; in anxiety, return attention to the chosen divine form/name to stabilize prāṇa and thought.

Vishishtadvaita: Antaryāmin doctrine: the Supreme Person indwells the jīva and governs prāṇa and mind without erasing the jīva’s distinctness.

Prahlada Narrative

Phase: Divine-protection

Bhakti Quality: Antaryāmin-centered devotion: Madhusūdana enthroned in the mind (citta-stha).

Persecution: Poison

Vaishnava Theology

Vishnu Form: Hari

Bhakti Type: Shanta

Antaryamin: Yes

Characters & Entities

• Vishnu
• Daityendra (lord of the Daityas/demons)
• Vayu (prana)

FAQs

What is the significance of Madhusūdana being 'present in the mind' in the Vishnu Purana?

It conveys the antaryāmin idea: when Vishnu is firmly established in consciousness, external harms lose efficacy because the Supreme Lord governs the inner life-force and destiny.

How does Sage Parāśara explain divine protection against demonic aggression here?

Parāśara frames protection as immediate and intrinsic: the very force meant to destroy (the withering prāṇa) collapses when Vishnu is the mental and inner refuge.

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

Vishnu is shown as the Supreme sovereign over prāṇa and the body; His presence is not merely external intervention but an inner, reality-governing power that dissolves evil intent.