Shloka 52
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
प्रोद्धूतानसुरान् हन्ति धर्मविच्छित्तिकारिणः ।
पाति देवान् सतश्चान्यान् धर्मरक्षापरायणान् ॥
proddhūtān asurān hanti dharma-vicchitti-kāriṇaḥ |
pāti devān sataś cānyān dharma-rakṣā-parāyaṇān ||
Él da muerte a los Asuras expulsados, aquellos que provocan la perturbación del dharma; y protege a los dioses y a otros seres virtuosos, dedicados a salvaguardar el dharma.
{ "primaryRasa": "vira", "secondaryRasa": "raudra", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
The verse frames righteous power as protective rather than merely punitive: destruction is directed specifically at those who fracture dharma, while preservation is extended to devas and all sat (virtuous beings) committed to dharma’s maintenance. Ethical force is justified when it restores moral order and shields the dharmic community.
Primarily aligns with Vamśānucarita/Carita (accounts of exemplary protectors and the defeat of adharmic forces) and, in a broader Purāṇic sense, supports Manvantara-style dharma-protection motifs (even if no specific Manu is named here). It is not directly Sarga/Pratisarga from this verse alone.
‘Asura’ functions both as a mythic enemy and as the inner tendency that ‘cuts off’ dharma (vicchitti)—confusion, arrogance, violence, or greed that severs right order. The protector principle (divine or kingly) symbolizes discriminative power that removes dharma-disrupting impulses and preserves the devas—i.e., luminous faculties aligned with truth and restraint.