Ritadhvaja Aids Galava Shloka 30 - Vamana Purana | Gujarati | Vedapath

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Vamana Purana — Ritadhvaja Aids Galava, Shloka 30

Ritadhvaja’s Aid to Galava and Andhaka’s Infatuation with Gauri

Devanagari script

स प्रह्लादवचः श्रुत्वा क्रोदान्धो मदनार्दितः इयं सा शत्रुजननीत्येवमुक्त्वा प्रदुद्रुवे

Transliteration

sa prahlādavacaḥ śrutvā krodāndho madanārditaḥ iyaṃ sā śatrujananītyevamuktvā pradudruve

Translation

પ્રહ્લાદના વચનો સાંભળી તે ક્રોધથી અંધ અને કામથી પીડિત થઈ બોલ્યો—“આ તો શત્રુજનની છે!”—એમ કહી આગળ ધસી ગયો.

Word by Word

सःhe

प्रह्लाद-वचःPrahlāda’s words

श्रुत्वाhaving heard

क्रोध-अन्धःblinded by anger

मदन-आर्दितःafflicted by desire

इयम्this (woman)

साthat (woman)

शत्रु-जननीmother of the enemy

इतिthus

एवम्in this way

उक्त्वाhaving said

प्रदुद्रुवेran forth / fled

Speakers

Narrator (describing the Daitya king’s reaction to Prahlāda); the utterance is by the Daitya king directed toward/against Prahlāda’s mother (implied) and by extension Prahlāda

Key Themes

Tyrannical rage against dharmaFamily conflict in devotional narrativePsychology of adharma (anger and passion)

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "raudra", "secondaryRasa": "bhayanaka", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Who is ‘she’ in ‘iyaṃ sā śatrujananī’?

The phrase targets Prahlāda’s mother (implicitly), blaming her for ‘producing an enemy’—i.e., a son who opposes the king’s will through devotion and moral counsel. It is a narrative device showing the king’s displacement of blame rather than self-correction.

Why pair ‘anger’ (krodha) with ‘Madana’ (desire/passion) here?

Purāṇic psychology often treats anger and desire as allied forces that cloud discernment. The king’s reaction is not principled disagreement but a compounded agitation—krodha (violent impulse) intensified by madana (egoic craving for dominance/pleasure).

What does this verse contribute to the chapter’s dharma teaching?

It demonstrates the typical worldly reception of dharma by an adhārmic ruler: wholesome counsel (pathya) can trigger hostility. The narrative thus frames Prahlāda’s virtue as steadfastness amid persecution.