Padma Purana — Bhumi Khanda, Shloka 13
The Devas Arm Nahuṣa: Divine Weapons, Mātali’s Chariot, and the March Against Huṇḍa
दानवं सूदयिष्यामि समरे पापचेतनम् । देवानां च विशेषेण मम मायापचारितम्
dānavaṃ sūdayiṣyāmi samare pāpacetanam | devānāṃ ca viśeṣeṇa mama māyāpacāritam
Aku akan membinasakan Danawa yang berpikiran jahat itu dalam pertempuran, yang karena mayaku telah menentang para dewa.
Unspecified (context-dependent within Bhūmi-khaṇḍa 110)
Concept: When one’s power (māyā/skill) is aligned to protect devas (order), it becomes a tool for restoring balance; wicked intent is the true enemy.
Application: Use influence and capabilities to reduce harm and protect the vulnerable; examine intent—‘pāpa-cetana’—as the root of conflict.
Primary Rasa: vira
Secondary Rasa: raudra
Visual Art Cues: {"scene_description":"The warrior-king raises his weapon and speaks a solemn vow, eyes fixed on the distant Dānava whose aura is dark and disruptive. Around the king, subtle glyphs of ‘māyā’—illusory veils and shimmering patterns—coil like controlled energy, redirected toward protecting the devas.","primary_figures":["the king/warrior making the vow","Dānava (wicked-minded adversary)","devas as distant witnesses (silhouetted)"],"setting":"Battlefield threshold with chariots and standards; a liminal space where magical energies shimmer over dust and steel.","lighting_mood":"forest dappled","color_palette":["iron gray","sunlit amber","midnight blue","copper","ashen violet"],"tanjore_prompt":"Tanjore painting style: the king in heroic stance with ornate armor and gold halo-like backplate, declaring his vow; stylized māyā patterns in gold leaf swirling around; the dānava in darker tones at the edge; rich reds/greens, embossed gold ornaments, dramatic temple-arch framing.","pahari_prompt":"Pahari miniature style: poised hero at the battlefield margin, delicate depiction of shimmering illusion as translucent veils; subdued earth palette with indigo shadows, refined facial determination, distant devas as small luminous figures in the sky.","kerala_mural_prompt":"Kerala mural style: bold outlines and patterned armor, māyā shown as rhythmic decorative curls; the dānava with fierce eyes and dark complexion; warm reds/yellows/greens with contrasting gray-blue battlefield ground.","pichwai_prompt":"Pichwai cloth painting style: central heroic figure framed by floral borders; māyā rendered as ornate textile-like spirals; devas as lotus-like medallions above; deep blue background with gold filigree, copper accents, and intricate motifs."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"emotional","sound_elements":["war drums","bowstring twang","wind","distant conch shell"]}
Sandhi Resolution Notes: मायापचारितम् = माया + अपचारितम् (आ + अ → आ); पापचेतनम् कर्मधारय-समास; मायापचारितम् तत्पुरुष-समास (मायया अपचारितम्/मायाम् अपचारितम् इत्यर्थ-सम्भवः)।
FAQs
The verse refers generically to a Dānava (a demon of the Danu lineage). The specific name is not given in this single śloka and must be identified from the surrounding verses of Adhyaya 110.
It indicates that the demon’s antagonism toward the gods is connected with māyā—being influenced, driven, or conditioned by an illusory power attributed to the speaker.
It frames conflict as a dharmic response to destructive, evil intent (pāpa-cetanā) threatening cosmic order (the devas), while also acknowledging how delusion (māyā) can propel beings into wrongdoing.