Shloka 18

भाण्डीरवट-क्रीडा: प्रलम्बासुरवधः, मानुष्यलीला, एक-कारण-तत्त्वम्

Devanagari script

संकर्षणस् तु तं दृष्ट्वा दग्धशैलोपमाकृतिम् स्रग्दामलम्बाभरणं मुकुटाटोपिमस्तकम्

Transliteration

saṃkarṣaṇas tu taṃ dṛṣṭvā dagdhaśailopamākṛtim sragdāmalambābharaṇaṃ mukuṭāṭopimastakam

Translation

Namun Saṅkarṣaṇa melihatnya—tubuh bagaikan gunung yang hangus terbakar, dihiasi kalungan bunga dan perhiasan yang berjuntai, dengan kepala bertakhta mahkota yang menjulang—lalu menatap wujud yang menggerunkan itu dengan tenang.

Word by Word

• संकर्षणः: Saṅkarṣaṇa (Balarāma)
• संकर्षणः: Karta (Subject/कर्ता)
• Type: Noun
• Root: संकर्षण (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन

• तु: but
• तु: Discourse particle (निपात)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: अव्यय; निपात

• तम्: him
• तम्: Karma (Object/कर्म)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; सर्वनाम

• दृष्ट्वा: having seen
• दृष्ट्वा: Purvakala (Prior action/पूर्वक्रिया)
• Type: Indeclinable
• Root: दृश् (धातु) + क्त्वा (अव्ययकृदन्त)
• Form: अव्ययकृदन्त (क्त्वा) — ‘having seen’

• दग्धशैलोपमाकृतिम्: having a form like a burnt mountain
• दग्धशैलोपमाकृतिम्: Karma (Object qualifier/कर्म-विशेषण)
• Type: Adjective
• Root: दग्ध (कृदन्त/प्रातिपदिक) + शैल (प्रातिपदिक) + उपम (प्रातिपदिक) + आकृति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन; बहुपद-तत्पुरुष (उपमा-सम्बन्ध) — ‘दग्धशैलस्य उपमा यस्याः सा आकृतिः’ (describing ‘तम्’ by implied ‘आकृतिमन्तम्’)

• स्रग्दामलम्बाभरणम्: wearing ornaments hanging by garland-strings
• स्रग्दामलम्बाभरणम्: Karma (Object qualifier/कर्म-विशेषण)
• Type: Adjective
• Root: स्रज् (प्रातिपदिक) + दामन् (प्रातिपदिक) + अलम्ब (प्रातिपदिक) + आभरण (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; तत्पुरुष — ‘स्रग्दाम्ना अलम्बं आभरणं यस्य’ (ornament hanging by garland-strings)

• मुकुटाटोपिमस्तकम्: with head adorned by a lofty crown
• मुकुटाटोपिमस्तकम्: Karma (Object qualifier/कर्म-विशेषण)
• Type: Adjective
• Root: मुकुट (प्रातिपदिक) + आटोपिन् (प्रातिपदिक) + मस्तक (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; तत्पुरुष — ‘मुकुटेन आटोपि (शोभित/उन्नत) मस्तकं यस्य’

Speaker

Sage Parāśara (narrating to Maitreya)

Avatara Context

Avatara: Krishna

Purpose: Through the Vraja-līlā, the Lord’s associate Saṅkarṣaṇa confronts the asura’s terrifying revelation, preparing for his destruction and the protection of the cowherds.

Leela: Yuddha

Dharma Restored: Exposure of deceit and readiness to eliminate the threat to Vraja’s peace.

Philosophical Teaching

Concept: What appears as terrifying magnitude and glittering power is still a perceived form—seen steadily by the divine, and thus ultimately subordinate.

Vedantic Theme: Maya

Application: Practice steadiness (dhairya) when confronted by intimidating displays—observe clearly, do not be ruled by appearances.

Vishishtadvaita: The world’s forms have real dependence (śeṣatva) on the Lord; even ‘terrible’ power is contained within divine sovereignty.

Vaishnava Theology

Vishnu Form: Krishna

Bhakti Type: Sakhya

Vyuha Form: Sankarshana

Characters & Entities

• Saṅkarṣaṇa (Balarāma)
• A formidable/crowned figure (tam)

FAQs

What is the significance of the “burnt mountain” comparison in the Vishnu Purana?

It conveys overwhelming, fearsome radiance and immovable power—an image used to signal a superhuman (often divine) presence that commands awe.

How does Sage Parāśara frame this scene for Maitreya?

Parāśara narrates it as a visual revelation: Balarāma (Saṅkarṣaṇa) recognizes the extraordinary nature of the figure through unmistakable royal-divine insignia—garlands, ornaments, and a towering crown.

What is the theological importance of such descriptions in Vaishnava Purāṇas?

They emphasize aiśvarya (sovereign majesty): divinity is not only intimate and compassionate but also transcendent, formidable, and worthy of reverent fear and surrender.