Padma Purana — Bhumi Khanda, Shloka 56
Dialogue of Gobhila and Padmāvatī: Daitya Obstruction vs. the Power of Pativratā Dharma
सर्वस्थाने पतिर्ह्येको भार्यायास्तु न संशयः । इत्युक्त्वा हि प्रहस्यैव गोभिलो दानवाधमः
sarvasthāne patirhyeko bhāryāyāstu na saṃśayaḥ | ityuktvā hi prahasyaiva gobhilo dānavādhamaḥ
«En toute circonstance, l’époux seul est le seigneur de l’épouse ; là-dessus, nul doute.» Ayant dit cela, Gobhila — le plus vil des Dānavas — éclata de rire.
Gobhila (a Dānava)
Concept: A distorted, domineering claim of marital lordship is used as a weapon of adharma; the Purana frames it through the speaker’s moral baseness rather than as a devotional ideal.
Application: Treat moral claims by examining the claimant’s character and intent; dharma without compassion and self-restraint becomes oppression.
Primary Rasa: hasya
Secondary Rasa: raudra
Visual Art Cues: {"scene_description":"A coarse Dānava, Gobhila, stands in a shadowed courtyard, proclaiming a harsh dictum with a sneering laugh. Opposite him, a dignified woman holds her ground, her eyes steady, the air around her subtly shimmering with restrained spiritual power.","primary_figures":["Gobhila (Dānava)","pativratā woman (Padmāvatī/virtuous wife figure)"],"setting":"Secluded domestic courtyard or forest-edge hermitage boundary, with a low threshold, earthen floor, and a single lamp near a doorway","lighting_mood":"temple lamp-lit","color_palette":["smoky indigo","burnt umber","lamp-gold","deep maroon","ash gray"],"tanjore_prompt":"Tanjore painting style: Gobhila the Dānava in ornate yet menacing attire laughs with a tilted head, while the pativratā woman stands upright with calm, radiant aura; gold leaf highlights on jewelry, lamp flame, and halo-like radiance around the woman; rich reds and greens, gem-studded ornaments, traditional South Indian iconographic symmetry with a moral contrast between shadowed demon and luminous virtue.","pahari_prompt":"Pahari miniature style: a lyrical courtyard scene with delicate linework; Gobhila’s mocking posture contrasted with the woman’s composed stance; cool dusk tones, fine facial expressions, subtle aura around the woman; background with a small grove and distant hills, refined textiles and patterned borders.","kerala_mural_prompt":"Kerala mural style: bold black outlines and expressive eyes; Gobhila rendered with darker pigments and exaggerated grin; the woman with serene gaze and a soft golden aura; temple-wall aesthetic, red/yellow/green palette with controlled shading and symbolic gestures of refusal.","pichwai_prompt":"Pichwai cloth painting style: moral tableau framed by intricate floral borders and lotus motifs; central figures in stylized poses, with deep blue background and gold detailing; peacocks and vines as decorative elements, emphasizing dharma’s purity contrasted against demonic arrogance."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["low drum pulse","temple bells (distant)","dry wind","brief silence after laughter"]}
Sandhi Resolution Notes: patirhyeko = patiḥ + hi + ekaḥ (visarga sandhi); bhāryāyāstu = bhāryāyāḥ + tu; ityuktvā = iti + uktvā; prahasyaiva = prahasya + eva; dānavādhamaḥ = dānava + adhamaḥ.
FAQs
It presents a claim about marital hierarchy—stating that the husband is the wife’s sole authority in all circumstances—followed by the speaker’s mocking laughter, which signals a narrative tone rather than a neutral doctrinal summary.
The speaker is Gobhila, described as “dānavādhamaḥ,” meaning the most contemptible among the Dānavas (demonic beings). The epithet frames his statement and laughter as morally suspect within the story.
Because the line is delivered by a demon and followed by derisive laughter, it encourages readers to examine intent and character: ethical guidance in Purāṇic narratives is often clarified by who speaks and how the speech is situated.