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Shloka 23

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

पूतनाया विनाशश् च शकटस्य विपर्ययः विना वातादिदोषेण द्रुमयोः पतनं तथा

pūtanāyā vināśaś ca śakaṭasya viparyayaḥ vinā vātādidoṣeṇa drumayoḥ patanaṃ tathā

មានទាំងការវិនាសរបស់ ពូតនា ការក្រឡាប់រទេះ និងការដួលរលំរបស់ដើមឈើគូ ដោយមិនមែនដោយកំហុសនៃខ្យល់ ឬហេតុធម្មជាតិផ្សេងទៀតឡើយ។

पूतनायाःof Pūtanā
पूतनायाः:
Sambandha (Possessor/सम्बन्ध)
TypeNoun
Rootपूतना (प्रातिपदिक)
Formस्त्रीलिङ्ग, षष्ठी (6th/Genitive), एकवचन
विनाशःdestruction
विनाशः:
Karta (Subject/कर्ता)
TypeNoun
Rootविनाश (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन
and
:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चयार्थक (conjunction: and)
शकटस्यof the cart
शकटस्य:
Sambandha (Possessor/सम्बन्ध)
TypeNoun
Rootशकट (प्रातिपदिक)
Formनपुंसकलिङ्ग (शकटम्), षष्ठी (6th/Genitive), एकवचन
विपर्ययःoverturning, mishap
विपर्ययः:
Karta (Subject/कर्ता)
TypeNoun
Rootविपर्यय (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन
विनाwithout
विना:
Sambandha (Relation/सम्बन्ध)
TypeIndeclinable
Rootविना (अव्यय)
Formअव्यय; उपसर्गसदृश-निपातः (preposition-like: without) — तृतीया-सम्बन्धः
वातादिदोषेणby wind and other faults
वातादिदोषेण:
Hetu (Cause/हेतु)
TypeNoun
Rootवात-आदि-दोष (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; तत्पुरुषः (वातादयः दोषाः)
द्रुमयोःof the two trees
द्रुमयोः:
Sambandha (Possessor/सम्बन्ध)
TypeNoun
Rootद्रुम (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी/सप्तमी (6th/7th), द्विवचन; (of the two trees / in the two trees) — अत्र षष्ठी (of) अधिकयुक्ता
पतनम्falling
पतनम्:
Karta (Subject/कर्ता)
TypeNoun
Rootपतन (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन
तथाlikewise, also
तथा:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootतथा (अव्यय)
Formअव्यय; समुच्चय/उपमानार्थक (likewise/also)

Sage Parāśara (narrating to Maitreya)

P
Pūtanā
Ś
Śakaṭa (cart)
T
Twin trees (Yamala-Arjuna)
K
Krishna (implied)

FAQs

The verse emphasizes that the happenings (Pūtanā’s end, the cart overturning, the trees falling) were not accidental or caused by weather, but were manifestations of the Lord’s direct sovereignty over nature.

By explicitly denying “wind and other defects” as causes, Parāśara frames the events as līlā—acts of the Supreme that transcend ordinary material explanations while still occurring within the world.

Krishna is presented as Bhagavān whose supreme power protects devotees and overturns evil, revealing Vishnu’s supremacy not only cosmically but also intimately in earthly narrative.