HomeVamana PuranaAdh. 32Shloka 93
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Vamana Purana — Skanda Slays Taraka & Mahisha, Shloka 93

Skanda’s Svastyayana and the Slaying of Taraka and Mahisha

एवं जानन् धर्ममग्र्यं सुरेन्द्रा नाहं हन्यां भातरं मातुलेयम् यदा दैत्यो निर्गामिष्यद् गुहान्तः तदा शक्त्या घातायिष्यामि शत्रुम्

evaṃ jānan dharmamagryaṃ surendrā nāhaṃ hanyāṃ bhātaraṃ mātuleyam yadā daityo nirgāmiṣyad guhāntaḥ tadā śaktyā ghātāyiṣyāmi śatrum

“Knowing thus the foremost dharma, O lord of the gods, I will not kill my brother, my maternal cousin. When the daitya comes out from within the cave, then I shall strike down the enemy with my spear.”

evamthus
evam:
Sambandha (सम्बन्ध/adverbial)
TypeIndeclinable
Rootevam (अव्यय)
Formअव्यय (adverb: thus)
jānanknowing
jānan:
Karta (कर्ता/agent-participle)
TypeVerb
Rootjñā (धातु)
Formशतृ-प्रत्ययान्त वर्तमान कृदन्त (present active participle), पुंलिङ्ग, प्रथमा, एकवचन; ‘knowing’
dharmamdharma
dharmam:
Karma (कर्म/Object)
TypeNoun
Rootdharma (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
agryamforemost
agryam:
Viśeṣaṇa (विशेषण/qualifier)
TypeAdjective
Rootagrya (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; विशेषण (qualifies dharmam)
surendraO lord of the gods
surendra:
Sambodhana (सम्बोधन/vocative)
TypeNoun
Rootsurendra (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन (Vocative), एकवचन; तत्पुरुष (sura-inda = lord of gods)
nanot
na:
Sambandha (सम्बन्ध/negation)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेध-अव्यय (negation)
ahamI
aham:
Karta (कर्ता/Subject)
TypeNoun
Rootasmad (प्रातिपदिक)
Formउत्तमपुरुष-सर्वनाम, प्रथमा (1st/Nominative), एकवचन
hanyāmshould kill
hanyām:
Kriyā (क्रिया/finite verb)
TypeVerb
Roothan (धातु)
Formविधिलिङ् (Optative), परस्मैपद, उत्तमपुरुष (1st), एकवचन
bhātarambrother
bhātaram:
Karma (कर्म/Object)
TypeNoun
Rootbhrātṛ (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
mātuleyammaternal cousin/uncle’s son
mātuleyam:
Karma (कर्म/Object)
TypeNoun
Rootmātulīya (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
yadāwhen
yadā:
Sambandha (सम्बन्ध/temporal)
TypeIndeclinable
Rootyadā (अव्यय)
Formकालवाचक-अव्यय (temporal conjunction: when)
daityaḥthe demon
daityaḥ:
Karta (कर्ता/Subject)
TypeNoun
Rootdaitya (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन
nirgāmiṣyatwill come out
nirgāmiṣyat:
Kriyā (क्रिया/finite verb)
TypeVerb
Rootnir + gam (धातु)
Formलृट् (Simple Future), परस्मैपद, प्रथमपुरुष (3rd), एकवचन; पदरूपम् छन्दसि/पदच्छेदे ‘nirgāmiṣyat’ (he will come out)
guhāntaḥfrom within the cave
guhāntaḥ:
Apādāna (अपादान/source)
TypeNoun
Rootguhā + anta (प्रातिपदिक)
Formपुंलिङ्ग, पञ्चमी (5th/Ablative), एकवचन; तत्पुरुष (guhāyāḥ antaḥ = from inside the cave)
tadāthen
tadā:
Sambandha (सम्बन्ध/temporal)
TypeIndeclinable
Roottadā (अव्यय)
Formकालवाचक-अव्यय (then)
śaktyāwith a spear/weapon (śakti)
śaktyā:
Karaṇa (करण/Instrument)
TypeNoun
Rootśakti (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd/Instrumental), एकवचन
ghātāyiṣyāmiI will kill
ghātāyiṣyāmi:
Kriyā (क्रिया/finite verb)
TypeVerb
Rootghātaya (णिजन्त causative of han/ghāt) (धातु)
Formलृट् (Simple Future), परस्मैपद, उत्तमपुरुष (1st), एकवचन; णिजन्त (causative) प्रयोगः—‘I will cause to be struck/kill’ = I will kill
śatrumthe enemy
śatrum:
Karma (कर्म/Object)
TypeNoun
Rootśatru (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
A youthful speaker (kumāra) addressing Indra (Śakra / Surendra) in counsel; the surrounding passage explicitly refers to ‘kumāra-vacana’ being heard by Śakra.
Indra (Śakra)
Kinship ethics vs. enemy-slayingRules of engagement (waiting until the enemy emerges)Dharma-guided strategyProtection of relatives (mātuleya)

{ "primaryRasa": "vira", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

The verse distinguishes between protected kin (who should not be killed under ordinary dharma) and a hostile daitya framed as a public threat. The counsel attempts to preserve kinship-dharma while permitting necessary violence against an external enemy.

It implies a rule-like restraint: avoid killing in a protected/ambiguous space (the cave as refuge) and act only when the enemy presents himself openly. This resembles dharmic ‘fair combat’ motifs—violence is bounded by conditions.

Yes. In dharma literature, relations through the maternal line carry specific obligations and protections. Naming ‘mātuleya’ underscores that the contemplated killing would violate a recognized kinship duty.