Shloka 10
बलरामस्य वारुणी-प्रसङ्गः, यमुनाकर्षणम्, लक्ष्मी-प्रदत्त-विभूषणम्, रेवती-विवाहः
गृहीत्वा तां तटे तेन चकर्ष मदविह्वलः पापे नायासि नायासि गम्यताम् इच्छयान्यतः
gṛhītvā tāṃ taṭe tena cakarṣa madavihvalaḥ pāpe nāyāsi nāyāsi gamyatām icchayānyataḥ
Aturdido pela embriaguez, ele a agarrou na margem e a arrastou, dizendo: “Mulher perversa, não vás, não vás! Vai a outro lugar somente se for da minha vontade”.
Sage Parāśara (narrating to Maitreya)
Speaker: Parasara
Teaching: Historical
Quality: revealing
Concept: Even divine-play narratives portray the irresistible sovereignty (aiśvarya) by which cosmic forces are brought into ordered alignment.
Vedantic Theme: Dharma
Application: Read līlā with discernment: separate the theological point of divine lordship from imitable human conduct, cultivating humility rather than coercion.
Vishishtadvaita: Nature and its deities function as the Lord’s body (śarīra), hence the cosmos is ultimately governable within a personal, purposive order.
FAQs
This verse uses mada-vihvala (“bewildered by intoxication/pride”) to mark a fall into coercion and adharma, a common Purāṇic signal that unrighteous desire leads to karmic consequence and social disorder.
By narrating concrete acts—here, seizing and dragging a woman and forbidding her movement—Parāśara illustrates adharma in action rather than abstract theory, making ethical causality (karma) visible within genealogy and history.
Even when Vishnu is not named in a given verse, the Vishnu Purana frames history under Vishnu’s sovereignty: adharma disrupts order, while dharma aligns with the sustaining principle (Vishnu) that upholds the world and its lawful course.