Adhyaya 40: Shukra’s Curse on King Danda and Prahlada’s Counsel to Andhaka on Dharma
शुक्रशापः—दण्डविनाशः तथा परदारवर्जनधर्मोपदेशः (Śukraśāpaḥ—Daṇḍavināśaḥ tathā Paradāravarjanadharmopadeśaḥ)
Shukra's Curse Continued
Pulastya, in dialogue with Nārada, narrates a two-part ethical and theologically syncretic episode that foregrounds asura-dharma and the inviolability of divine order. First, Araja (Śukra’s daughter) is violated by King Daṇḍa, prompting Śukra’s return from Pātāla and his juridical curse: within seven nights Daṇḍa, his realm, army, retinue, and vehicles are reduced to ashes by a rain of stones—an exemplary Purāṇic articulation of tapas-backed brahmanical authority. The narrative then pivots to Andhaka’s hubris against Tryambaka (Śiva), where Prahlāda counsels restraint through a didactic discourse attributed to Devarṣi Asita on dharma, especially the categorical prohibition of parādāra (coveting another’s wife). The chapter thus integrates Shaiva supremacy (Śaṅkara’s invincibility) with moral governance, presenting transgression as the cause of political and cosmic collapse rather than mere sectarian rivalry.
Divine Beings
Sacred Geography
Mortal & Asura Figures
Key Content Points
- Śukra discovers Araja’s dishonor and pronounces a tapas-powered curse that annihilates King Daṇḍa and his entire polity within seven nights via grāvavṛṣṭi (stone-rain), illustrating punitive cosmic jurisprudence.
- Prahlāda admonishes Andhaka using Asita’s dharma-teaching: parādāra-sevana leads to severe naraka consequences (including Raurava), while self-restraint and śāstra-alignment secure fearlessness and prosperity.
- Andhaka rejects dharma-counsel, sends Śambara to challenge Śaṅkara at Mandara, and mobilizes a vast asura host—setting the stage for a Shaiva-centered confrontation framed within the Pulastya–Nārada narration.
Shlokas in Adhyaya 40
Verse 1
इति श्रीवामनपुराणे एकोनचत्वारिंशो ऽध्यायः अरजा उवाच नात्मानं तव दास्यामि बुहनोक्तेन किं तव रक्षन्ती भवतः शापादात्मानं च मही पते
Verse 16
श्पत्वेत्थं भगवान् शुक्रो दण्डमिक्ष्वाकुनन्दनम् जगाम शिष्यसहितः पातालं दानवालयम्
وهكذا، بعدما لعن شُكْرَةُ الموقَّر دَنْدَةَ، بهجةَ سلالة إكشْفاكو، مضى مع تلاميذه إلى باتالا، مسكن الدانَفَة (Dānavas).
Verse 17
दण्डो ऽपि भस्मसाद् भूतः सराष्ट्रबलवाहनः महता ग्राववरषेण सप्तरात्रान्तरे तदा
Then Daṇḍa too was reduced to ashes—along with his kingdom, his troops, and his mounts/vehicles—by a great shower of stones, within the span of seven nights.
Verse 23
किं ममासौ रणे योद्धुं शक्तस्त्रिमयनो ऽसुर एकाकी धर्मरहितो भस्मारुणितविग्रहः
«كيف لذاك ذي العيون الثلاث أن يقدر على مقاتلتي في ساحة الحرب، يا أسورا؟—وهو وحيد، خالٍ من الدharma، وجسده محمّر/مغطّى بالرماد.»
Verse 24
नान्धको बिभियादिन्द्रान्नामरेभ्यः कथञ्चन स कथं वृषपत्राक्षाद् बिभेति स्त्रीमुखेक्षकात्
“Andhaka does not fear Indra, nor the gods, in any way. How then could he fear Vṛṣapatrākṣa—one who merely looks upon women’s faces?”
Verse 41
पुलस्त्य उवाच इत्येवमुक्ते वचने प्रह्लादं प्राह चान्धकः भवान् धर्मपरस्त्वेको नाहं धर्म समाचरे
قال بولستيا: لما قيلت هذه الكلمات على هذا النحو، قال أندهاكا لبرهلادا: «أنت وحدك المكرَّس للدَّرما؛ أمّا أنا فلا أعمل بالدَّرما».
Verse 43
भिक्षो किमर्थं शौलेन्द्रं स्वर्गोपम्यं सकन्दरम् परिभुञ्जसि केनाद्य तव दत्तो वदस्व माम
«يا متسوِّلًا زاهدًا، لأيِّ سببٍ تشغل/تتمتّع بهذا الجبل المهيب، الشبيه بالسماء والممتلئ بالكهوف؟ ومَن الذي منحه لك اليوم؟ أخبرني».
Verse ["Bhakti expressed through service", "Righteous warfare against adharma", "Śaiva martial theology"]
5
Postrándose con devoción, dijo a Maheśvara: «¿Por qué permaneces inmóvil, oh Señor del mundo? ¡Levántate, ansioso de combate!»
Verse ["apramāda", "giriputrī", "surakṣita geha", "rakṣaṇīyā", "Pārvatī protection", "Andhaka-vadha"]
यच्चाब्रवीद् दीयतां मे गिरिपुत्रीति दानवः तदेषा यातु स्वं कामं नाहं वारयितुं क्षमः
ततो ऽब्रवीत् गिरिसुता शम्बरं मुनिसत्तम ब्रूहि गत्वान्धकं वीर मम वाक्यं विपश्चितम्
Verse 51
अहं पताका संग्रामे भवानीशश्च देविनौ प्रामद्यूतं परिस्तीर्य यो जेष्यति स लप्स्यते
«في هذه المعركة سأكون رايةَ الجائزة؛ وتكون الإلهتان—بهافاني وإيشا—رهانًا. وبعد أن يُبْسَطَ ‘prāmadyūta’، لعبةُ المراهنة المتأجّجة، فمن يَغْلِبْ يَنَلْ (الجائزة)».
Verse 52
इत्येवमुक्तो मतिमान् शम्बरो ऽन्दकमागमत् समागम्याब्रवीद् वाक्यं शर्वगौर्योश्च भाषितम्
وهكذا، لمّا خوطِبَ بهذا، مضى شمبرةُ العاقلُ إلى أندهاكا. فلمّا لقيه بلّغه الرسالة، مُعيدًا ما قيل في شأن شَرْفا (شِيفا) وغَوري.
Verse 53
तच्छ्रत्वा दानवपतिः क्रोधदीप्तेक्षणः श्वसन् समाहूयाब्रवीद् वाक्यं दुर्योधनमिदं वचः
فلمّا سمع ذلك، سيّدُ الدانافا، وعيناه تتّقدان غضبًا وهو يزفر، استدعى (رجله) وتكلّم بهذه الكلمة القاسية.
Verse 54
गच्छ शीघ्रं महाबाहो भेरीं सान्नाहिकीं दृढाम् ताडयस्व सुविश्रब्धं दुःशीलामिव योषितम्
«اذهب سريعًا، يا عظيمَ الساعدَين. واضربْ طبلَ الحربِ المتينَ المسمّى سَانْنَاهِكِي بثقةٍ تامّة—(واضربه) كما يُضرَبُ امرأةٌ سيّئةُ السلوك».
Verse 55
समादिष्टो ऽन्धकेनाथ भेरीं दुर्योधनो बलात् ताडयामास वेगेन यथाप्राणेन भूयसा
«ولمّا أُمِرَ من أَنْدَهَكَ، أخذ دُريودَهَنَ يضربُ الطبلَ بقوةٍ محضة وبسرعة، مُسخِّرًا فيه أكبرَ قدرٍ ممكنٍ من نَفَسِ الحياة (الجهد)، بل أكثر.»
Verse 56
सा ताडिता बलवता भेरी दुर्योधनेन हि सत्वरं भैरवं रावं रुराव सुरभी यथा
tasya—of that (sound/event); svara—sound, cry, report; ākarṇya—having heard; sarve eva—all indeed; mahā-asurāḥ—great Asuras (powerful Daityas/Dānavas); samāyātāḥ—came together, assembled; sabhā—assembly hall, council; tūrṇam—swiftly; kim etat—what is this?; iti—thus; vādinaḥ—speaking, saying.
Verse 58
याथातथ्यं च तान् सर्वानाह सेनापतिर्बली ते चापि बलिनां श्रेष्ठाः सन्नद्धा युद्धकाङ्क्षिणः
«وخاطب القائدُ بالي الجميعَ ببيانٍ للأمور على حقيقتها؛ وأولئك الذين هم خِيارُ الأقوياء كانوا مُتسلّحين تمامًا، يتوقون إلى القتال.»
Verse 59
सहान्धका निर्ययुस्ते गजैरुष्ट्रैर्हयै रथैः अन्धको रथमास्थाय पञ्चनल्वप्रणमाणतः
ومع أندهاكا خرجوا معًا—على الفيلة والإبل والخيول والعربات الحربية. وأندهاكا، إذ اعتلى عربته، تقدّم وفق مقدار يُسمّى «بانتشَنالفا» (وهو مقياس/مدى مخصوص).
Verse 60
त्र्यम्बकं स पराजेतुं कृतबुद्धिर्विनिर्ययौ जम्भः कुजम्भो हुण्डश्च तुहुण्डः शम्बरो बलिः
وقد عزم على قهر تريَمبَكَ (شِيفا)، فانطلق. (ومعه من الديتْيَة:) جمبه، كُجمبه، هُندة، تُهُندة، شمبرة، وبَلي.
Verse 61
बाणाः कार्तस्वरो हस्ती सूर्यशत्रुर्महोदरः अयःशुङ्कुः शिबिः शाल्वो वृषपर्वा विरोचनः
ಆಮೇಲೆ ಆಕಾಶಮಂಡಲದಲ್ಲಿ ದೇವರುಗಳು—ಇಂದ್ರ, ವಿಷ್ಣು ಮತ್ತು ಪಿತಾಮಹ (ಬ್ರಹ್ಮ) ಸಹಿತ, ಸೂರ್ಯ ಹಾಗೂ ಅಗ್ನಿಯನ್ನು ಮುಂಚೂಣಿಯಲ್ಲಿ ಇಟ್ಟು—ನೋಡಬೇಕೆಂಬ ಇಚ್ಛೆಯಿಂದ ಸೇರಿದರು।
Verse 62
हयग्रीवः कालनेमिः संह्लादः कालनाशनः शरभः शलभश्चैव विप्रचित्तिश्च वीर्यवान्
Adhyaya 39 — (contextual) Ghṛtācī–Citrāṅgadā episode; assurance of future progeny
Verse 64
इत्थं दुरात्मा दनुसैन्यपालस्तदान्धको योद्धुमना हरेण महाचलं मन्दरमभ्युपेयिवान् स कालपाशावसितो हि मन्दधीः
Thus, that evil-souled Andhaka, commander of the Dānu host, intent on fighting with Hara, approached the great mountain Mandara—indeed, dull-witted, he was already ensnared by the noose of Time (Death).
Frequently Asked Questions
Within Pulastya’s narration to Nārada, the chapter advances a syncretic theology by treating dharma—not sectarian identity—as the governing principle: Śukra’s brahmanical tapas enforces cosmic justice, while Śaṅkara (Tryambaka) is presented as invincible even to sura–asura forces. Prahlāda’s counsel functions as an asura-dharma corrective, aligning political power with śāstra and restraint, thereby harmonizing divine authority across traditions.
This Adhyāya is not primarily a tīrtha-māhātmya unit; it contains minimal topographical sanctification. The explicit locations are Mandara Mountain (as Śiva’s residence with Bhavānī in this narrative context) and Pātāla (Śukra’s return-point). No Kurukṣetra/Sarasvatī-basin sites, rivers, sarovaras, or ritual prescriptions are specified in the received passage.
The core teaching is parādāra-varjana (renunciation of another’s spouse) as a universal dharma for all varṇas. It is illustrated by two linked consequences: Daṇḍa’s sexual transgression triggers Śukra’s curse and total political annihilation, while Andhaka’s refusal to heed Prahlāda’s dharma-counsel leads him to escalate toward conflict with Tryambaka, framed as self-destructive hubris.