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
Thus, having cursed Daṇḍa, the delight of the Ikṣvāku line, the venerable Śukra departed together with his disciples to Pātāla, the abode of the 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
“How could that three-eyed one be able to fight me in battle, O Asura?—alone, devoid of dharma, his body reddened/covered with ash.”
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
42
Verse 43
भिक्षो किमर्थं शौलेन्द्रं स्वर्गोपम्यं सकन्दरम् परिभुञ्जसि केनाद्य तव दत्तो वदस्व माम
“O mendicant, for what reason do you occupy or enjoy this lordly mountain—heaven-like and full of caves? By whom has it been granted to you today? Tell me.”
Verse ["Bhakti expressed through service", "Righteous warfare against adharma", "Śaiva martial theology"]
5
42
Verse ["apramāda", "giriputrī", "surakṣita geha", "rakṣaṇīyā", "Pārvatī protection", "Andhaka-vadha"]
यच्चाब्रवीद् दीयतां मे गिरिपुत्रीति दानवः तदेषा यातु स्वं कामं नाहं वारयितुं क्षमः
tato 'bravīt girisutā śambaraṃ munisattama brūhi gatvāndhakaṃ vīra mama vākyaṃ vipaścitam
Verse 51
अहं पताका संग्रामे भवानीशश्च देविनौ प्रामद्यूतं परिस्तीर्य यो जेष्यति स लप्स्यते
“In this battle I shall be the prize-banner; and the two goddesses—Bhavānī and Īśā—shall be the stakes. Having spread out the ‘prāmadyūta’ (an impassioned game of wagering), whoever conquers shall obtain (the prize).”
Verse 52
इत्येवमुक्तो मतिमान् शम्बरो ऽन्दकमागमत् समागम्याब्रवीद् वाक्यं शर्वगौर्योश्च भाषितम्
Thus addressed, the intelligent Śambara went to Andhaka. Having met him, he spoke the message, repeating the words that had been spoken concerning Śarva (Śiva) and Gaurī.
Verse 53
तच्छ्रत्वा दानवपतिः क्रोधदीप्तेक्षणः श्वसन् समाहूयाब्रवीद् वाक्यं दुर्योधनमिदं वचः
Hearing that, the lord of the Dānavas, with eyes blazing in anger and breathing hard, summoned (his man) and spoke this harsh word.
Verse 54
गच्छ शीघ्रं महाबाहो भेरीं सान्नाहिकीं दृढाम् ताडयस्व सुविश्रब्धं दुःशीलामिव योषितम्
“Go quickly, O mighty-armed one. Strike the firm war-drum, the sānnāhikī, with full confidence—(strike it) as one would strike a woman of bad conduct.”
Verse 55
समादिष्टो ऽन्धकेनाथ भेरीं दुर्योधनो बलात् ताडयामास वेगेन यथाप्राणेन भूयसा
“Thus instructed by Andhaka, Duryodhana then, by sheer strength, beat the drum with speed—putting into it as much life-breath (effort) as possible, all the more.”
Verse 56
सा ताडिता बलवता भेरी दुर्योधनेन हि सत्वरं भैरवं रावं रुराव सुरभी यथा
["Asura polity and council (sabhā)", "Omen/trigger sound leading to mobilization", "Prelude to conflict in the Andhaka narrative"]
Verse 58
याथातथ्यं च तान् सर्वानाह सेनापतिर्बली ते चापि बलिनां श्रेष्ठाः सन्नद्धा युद्धकाङ्क्षिणः
And the commander Bali addressed them all with an account of matters as they truly were; and those foremost among the strong, fully armed, longed for battle.
Verse 59
सहान्धका निर्ययुस्ते गजैरुष्ट्रैर्हयै रथैः अन्धको रथमास्थाय पञ्चनल्वप्रणमाणतः
Together with Andhaka they set out—on elephants, camels, horses, and chariots. Andhaka, mounting his chariot, advanced according to the measure called “pañcanalva” (a specific unit or extent).
Verse 60
त्र्यम्बकं स पराजेतुं कृतबुद्धिर्विनिर्ययौ जम्भः कुजम्भो हुण्डश्च तुहुण्डः शम्बरो बलिः
Resolved to defeat Tryambaka (Śiva), he set out. (With him went the daityas:) Jambha, Kujambha, Huṇḍa, Tuhuṇḍa, Śambara, and Bali.
Verse 61
बाणाः कार्तस्वरो हस्ती सूर्यशत्रुर्महोदरः अयःशुङ्कुः शिबिः शाल्वो वृषपर्वा विरोचनः
Śarabha
Verse 62
हयग्रीवः कालनेमिः संह्लादः कालनाशनः शरभः शलभश्चैव विप्रचित्तिश्च वीर्यवान्
bhāvya: that which is to be, destiny/future event; naiva nāśaḥ: no destruction/does not fail; tyākṣīḥ: you should abandon (injunctive); kalevara: body; bhaviṣyati: will come to be; pitā: father (here: one who will become a father to you/for your child); bhūyaḥ api: again, moreover; amara: immortal, god; varddhaki: increaser/augmenter; also ‘builder/architect’ (vardhakī), suggesting a divine artisan-like epithet.
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.