Shloka 8

अक्रूरस्य यमुनादर्शनम्, मथुराप्रवेशः, रजकवधः, माल्यजीवकवरदानम्

Devanagari script

तत् किम् एतेन मथुरां प्रयामो मधुसूदन बिभेमि कंसाद् धिग् जन्म परपिण्डोपजीविनाम्

Transliteration

tat kim etena mathurāṃ prayāmo madhusūdana bibhemi kaṃsād dhig janma parapiṇḍopajīvinām

Translation

“ໂອ ມະທຸສູດະນະ ສິ່ງເຫຼົ່ານີ້ມີປະໂຫຍດອັນໃດ? ພວກເຮົາຈະໄປມະຖຸຣາບໍ? ຂ້າພະເຈົ້າຢ້ານກັງສະ. ຂໍປະນາມຊີວິດທີ່ຢູ່ໄດ້ດ້ວຍຂ້າວຂອງຄົນອື່ນ!”

Word by Word

• तत्: then/that
• तत्: Sambandha (Discourse/सम्बन्ध)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन = that

• किम्: what?
• किम्: Karma (Interrogative object/कर्म)
• Type: Noun
• Root: किम् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन = what?

• एतेन: with this
• एतेन: Karana (Instrument/करण)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग (सर्वनाम), तृतीया (3rd/instrumental), एकवचन = by/with this

• मथुराम्: to Mathurā
• मथुराम्: Karma (Goal/object of motion/कर्म)
• Type: Noun
• Root: मथुरा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/accusative), एकवचन = Mathurā

• प्रयामः: shall we go
• प्रयामः: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: प्र + या (धातु)
• Form: लट्-लकार (present), परस्मैपद, उत्तमपुरुष (1st person), बहुवचन = we go/let us go

• मधुसूदन: O Madhusūdana
• मधुसूदन: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: मधु (प्रातिपदिक) + सूदन (कृदन्त/प्रातिपदिक)
• Form: तत्पुरुष समास (मधुं सूदयति इति/मधोः सूदनः), पुंलिङ्ग, सम्बोधन (8th/vocative), एकवचन = O slayer of Madhu

• बिभेमि: I fear
• बिभेमि: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: भी (धातु)
• Form: लट्-लकार (present), परस्मैपद, उत्तमपुरुष (1st person), एकवचन = I fear

• कंसात्: from Kaṃsa
• कंसात्: Apadana (Source/अपादान)
• Type: Noun
• Root: कंस (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी (5th/ablative), एकवचन = from Kaṃsa

• धिग्: fie!
• धिग्: Sambandha (Exclamation/सम्बन्ध)
• Type: Indeclinable
• Root: धिग् (अव्यय)
• Form: अव्यय (निन्दार्थक-निपात) = indeclinable particle of censure ‘fie!’

• जन्म: birth/life
• जन्म: Karma (Object of censure/कर्म)
• Type: Noun
• Root: जन्मन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन = birth, life

• परपिण्डोपजीविनाम्: of those dependent on others’ sustenance
• परपिण्डोपजीविनाम्: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: पर (प्रातिपदिक) + पिण्ड (प्रातिपदिक) + उपजीविन् (प्रातिपदिक)
• Form: तत्पुरुष समास (परस्य पिण्डः; तेन उपजीविनः), पुंलिङ्ग, षष्ठी (6th/genitive), बहुवचन = of those who live on others’ food

Speaker

Vasudeva (addressing Sri Krishna, Madhusudana)

Avatara Context

Avatara: Krishna

Purpose: Kṛṣṇa proceeds to Mathurā to end Kaṃsa’s oppression and restore rightful order among the Yādavas.

Leela: Yuddha

Dharma Restored: Removal of fear and unjust rule; protection of devotees and social order.

Philosophical Teaching

Concept: Akrūra condemns a dependent, compromised life and voices the ethical sting of living on another’s support while fearing adharma.

Vedantic Theme: Dharma

Application: Practice integrity in livelihood and courage in righteous duty, reducing complicity with injustice even when personally risky.

Vishishtadvaita: Dharma is lived as service under the Lord’s sovereignty; moral agency and surrender are not opposed but harmonized in devotion.

Vaishnava Theology

Vishnu Form: Krishna

Bhakti Type: Dasya

Characters & Entities

• Krishna (Madhusudana)
• Kamsa
• Mathura
• Vasudeva

FAQs

What is the significance of going to Mathura in the Vishnu Purana?

Mathura is the political center of Kaṃsa’s power; moving toward it marks the narrative turning-point where Krishna’s divine purpose confronts oppressive kingship and restores righteous order.

How does Sage Parashara frame fear and duty in this episode?

Through the characters’ speech (reported by Parāśara to Maitreya), fear of Kaṃsa is shown as natural, yet the higher dharma is to act decisively under Krishna’s protection rather than remain trapped in dependence and hesitation.

What is the theological importance of calling Krishna “Madhusudana” here?

The epithet recalls Vishnu’s cosmic victory over demonic forces, implying that the same Supreme Lord present as Krishna will overcome Kaṃsa—linking historical events to divine sovereignty.