Shloka 13

Adhyaya 5 — Tvashta’s Wrath, the Birth of Vritra, and the Divine Descent as the Pandavas

Sanskrit

अङ्गप्रत्यङ्गलावण्यं यदतीव मनोरम । विहाय दुष्टं देवेन्द्रं नासत्यावगमत् ततः ॥

Transliteration

aṅgapratyaṅgalāvaṇyaṃ yadatīva manoram / vihāya duṣṭaṃ devendraṃ nāsatyāvagamat tataḥ

Translation

ಎಲ್ಲ ಅಂಗೋಪಾಂಗಗಳಲ್ಲಿ ಅತ್ಯಂತ ಮನೋಹರ ಸೌಂದರ್ಯ ಹೊಂದಿದ್ದ ಆಕೆ, ಆಗ ದುಷ್ಟ ದೇವೇಂದ್ರನನ್ನು (ಇಂದ್ರನನ್ನು) ತ್ಯಜಿಸಿ, ನಂತರ ನಾಸತ್ಯರಾದ ಅಶ್ವಿನೀಕುಮಾರರ ಬಳಿಗೆ ಹೋದಳು।

Word by Word

• aṅga-pratyaṅga-lāvaṇyam: beauty of limbs and sub-limbs
• aṅga-pratyaṅga-lāvaṇyam: Karma (कर्म) (object of vihāya)
• Type: Noun
• Root: aṅga (प्रातिपदिक) + pratyaṅga (प्रातिपदिक) + lāvaṇya (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (n.), प्रथमा/द्वितीया (Nom./Acc. 1/2), एकवचन (sg.); समाहार/निर्देशार्थक-तत्पुरुषसमासः: ‘अङ्गानां प्रत्यङ्गानां च लावण्यं’

• yat: which
• yat: Sambandha (सम्बन्ध)
• Type: Adjective
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग (n.), प्रथमा/द्वितीया (Nom./Acc. 1/2), एकवचन (sg.); सम्बन्धसूचक ‘which/that’

• atīva: exceedingly
• atīva: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: atīva (अव्यय)
• Form: परिमाण/तीव्रतावाचक-अव्यय (intensifying adverb)

• manoramam: charming
• manoramam: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: manorama (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (n.), प्रथमा/द्वितीया (Nom./Acc. 1/2), एकवचन (sg.); विशेषणम् ‘लावण्य’ इत्यस्य

• vihāya: having abandoned
• vihāya: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Verb
• Root: vi-√hā (धातु)
• Form: क्त्वान्त (absolutive/gerund), अव्ययभावः; ‘having abandoned/left’

• duṣṭam: wicked
• duṣṭam: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: duṣṭa (प्रातिपदिक)
• Form: पुंलिङ्ग (m.), द्वितीया विभक्ति (Acc. 2), एकवचन (sg.); विशेषणम् ‘देवेन्द्रम्’ इत्यस्य

• devendram: Devendra (Indra)
• devendram: Karma (कर्म) (object of vihāya)
• Type: Noun
• Root: deva-indra (प्रातिपदिक)
• Form: पुंलिङ्ग (m.), द्वितीया विभक्ति (Acc. 2), एकवचन (sg.); षष्ठी-तत्पुरुषः: ‘देवानाम् इन्द्रः’

• nāsatyau: the Nāsatyas (Aśvins)
• nāsatyau: Karta (कर्ता)
• Type: Noun
• Root: nāsatya (प्रातिपदिक)
• Form: पुंलिङ्ग (m.), प्रथमा विभक्ति (Nom. 1), द्विवचन (du.); अश्विनीकुमारौ

• avagamat: came to/approached
• avagamat: Kriyā (क्रिया)
• Type: Verb
• Root: ava-√gam (धातु)
• Form: लङ् (Imperfect), परस्मैपद (P.), प्रथमपुरुष (3rd), एकवचन (sg.); अत्र द्विवचनकर्तरि एकवचनप्रयोगः (collective/poetic)

• tataḥ: thereupon/then
• tataḥ: Apādāna (अपादान) (adverbial)
• Type: Indeclinable
• Root: tataḥ (अव्यय)
• Form: अपादान/क्रमवाचक-अव्यय (ablatival adverb: ‘thereupon/from that’)

Speakers

• Narrative voice (Purāṇic narrator within the chapter’s ongoing story); not within the Devi Mahatmyam frame

Verse Rasa

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

Primary Deities

• Indra
• Aśvinau (Nāsatyas)

Key Themes

• Deva politics
• Virtue vs. misconduct
• Movement/approach to beneficent divine powers (Aśvins)

FAQs

What is the philosophical or ethical takeaway?

The verse contrasts outer excellence (beauty, completeness of form) with inner ethics: even a high station like Indra’s can be rejected when marked by duṣṭatā (misconduct). It implies that worthiness of association is determined by dharma, not rank.

How does this fit the Pancalakshana (5 characteristics)?

This is best classified under Vaṃśānucarita/Carita (narrative of persons and events) rather than Sarga/Pratisarga. It is a character-event transition within an ongoing itihāsa-style account.

What is the esoteric significance?

Symbolically, ‘Indra’ can represent unstable sovereignty/egoic lordship, while the Nāsatyas (Aśvins) signify healing, restoration, and right-alignment. The movement away from a ‘duṣṭa devendra’ toward the Aśvins can be read as turning from compromised power toward restorative, sattvic forces.