Shloka 51

Prahlada's Counsel to Andhaka — Shukra’s Curse on King Danda and Prahlada’s Counsel to Andhaka on Dharma

Devanagari script

अहं पताका संग्रामे भवानीशश्च देविनौ प्रामद्यूतं परिस्तीर्य यो जेष्यति स लप्स्यते

Transliteration

ahaṃ patākā saṃgrāme bhavānīśaśca devinau prāmadyūtaṃ paristīrya yo jeṣyati sa lapsyate

Translation

ഈ യുദ്ധത്തിൽ ഞാൻ പുരസ്കാര-പതാകയായിരിക്കും; ഭവാനിയും ഈശയും എന്ന രണ്ടു ദേവിമാർ പണമായിരിക്കും. ‘പ്രാമദ്യൂതം’ വിരിച്ചു, ജയിക്കുന്നവൻ തന്നെയാണ് (ഇവയെ/എന്നെ) പ്രാപിക്കുക.

Speakers

• Likely a Daitya/Asura challenger proclaiming the terms of contest to the opposing side in the Andhaka battle context (within the narrative frame of the chapter).

Primary Deities

• Bhavānī (Pārvatī)
• Īśā (Goddess as Lady of Īśa)
• Śiva (implied as consort/Īśa)

Key Themes

• Hubris of the Daityas
• Battle as ‘wager’ metaphor (dūta imagery)
• Dishonoring/appropriation of the Goddess as a stake
• Śaiva mythic cycle: Andhaka episode

Verse Rasa (Emotional Flavour)

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

FAQs

What is meant by ‘prāmadyūta’ in a battle context?

The compound evokes a ‘reckless, passion-driven wager-game’. The verse frames warfare as a deluded gamble where victory is treated like winning a stake—highlighting adharma and arrogance rather than legitimate dharma-yuddha.

Why are Bhavānī and Īśā described as ‘stakes’?

It reflects the transgressive boast of the antagonist: treating divine feminine power as an object to be ‘won’. In Śaiva mythic rhetoric, such speech signals impending downfall, since the Goddess is not a possession but sovereign śakti.

Does ‘patākā’ here mean a literal flag or a metaphorical prize?

Both senses are active: a banner/standard in battle and a token of victory. The speaker declares himself the ‘standard’ or ‘prize-marker’ of the contest, intensifying the challenge and self-aggrandizement.