Shloka 26
The Slaying of Vṛtrāsura
जघान पद्मिनः शीर्षे मोहाद्दंती क्षितिं ययौ । सगदः सर्वदेवेशो धरणीं समुपस्थितः
jaghāna padminaḥ śīrṣe mohāddaṃtī kṣitiṃ yayau | sagadaḥ sarvadeveśo dharaṇīṃ samupasthitaḥ
Dalam kekeliruan, yang bertaring itu memukul kepala sang pemegang padma lalu jatuh ke bumi. Kemudian Tuhan segala dewa, sambil memegang gada, datang menghadap Dewi Bumi (Dharaṇī).
Narrator (contextual; specific dialogue speaker not stated in this single verse)
Concept: Moha (delusion) precipitates adharmic aggression, but the Supreme Lord intervenes to protect the cosmic order and the Earth.
Application: Notice how confusion fuels harmful action; cultivate clarity (viveka) and seek refuge in steady principles before acting, especially when power is involved.
Primary Rasa: raudra
Secondary Rasa: adbhuta
Type: celestial_realm
Visual Art Cues: {"scene_description":"A tusked, deluded aggressor strikes the lotus-bearing deity upon the crown, the impact frozen mid-moment as petals scatter like sparks. Immediately, the mace-bearing Lord of the gods descends toward Bhū-devī, who rises from the earth with folded hands, the ground itself glowing with protective radiance.","primary_figures":["Gadādhara Viṣṇu (Sarvadeveśa)","Padmī (lotus-bearing deity)","Dantī (tusked assailant)","Bhū-devī (Earth goddess)"],"setting":"Cosmic threshold where heaven meets the terrestrial sphere; the Earth personified emerging from a fissure of light, with distant celestial watchers hinted in the sky.","lighting_mood":"divine radiance","color_palette":["sapphire blue","gold leaf","earth-ochre","lotus pink","storm-gray"],"tanjore_prompt":"Tanjore painting style: Viṣṇu as Sarvadeveśa with a massive golden gadā, descending toward Bhū-devī emerging from the earth; the lotus-bearer recoils as petals fly; heavy gold leaf halos, rich vermilion and emerald textiles, gem-studded ornaments, ornate arch framing the cosmic-earth threshold, traditional South Indian iconography with crisp symmetry.","pahari_prompt":"Pahari miniature style: a lyrical yet tense scene on a misty horizon where sky meets earth; Viṣṇu in deep blue with delicate jewelry holds the gadā, Bhū-devī rises from ochre ground with soft expression; the tusked attacker shown in dynamic profile; cool blues and muted pinks, fine brushwork, refined faces, distant celestial figures in pale washes.","kerala_mural_prompt":"Kerala mural style: bold black outlines and flat natural pigments; Viṣṇu with large expressive eyes and ornate crown holds the gadā, Bhū-devī in warm yellow-red tones emerges from the earth; lotus petals stylized; temple-wall composition with rhythmic curves, dominant reds/yellows/greens and strong contouring.","pichwai_prompt":"Pichwai cloth painting style: central divine figure with lotus motifs swirling like a border; Viṣṇu with gadā framed by intricate floral patterns, Bhū-devī at the bottom center amid stylized earth-lotus designs; deep indigo background with gold detailing, peacocks in corners, ornate Nathdwara-inspired border work even in a non-Krishna scene."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["conch shell","temple bells","distant thunder","low drum (mridanga)","wind over open plain"]}
Sandhi Resolution Notes: मोहाद्दन्ती = मोहात् + दन्ती (त् + द् → द्द्); समुपस्थितः = सम् + उप + स्थितः.
FAQs
The term padmin (“lotus-bearing/lotus-possessing”) is an epithet whose referent depends on the surrounding passage; in many Purāṇic contexts it can point to a deity associated with the lotus (commonly Brahmā or Viṣṇu). This single verse alone does not uniquely identify which figure is meant.
It explicitly attributes the act—striking the lotus-bearer—to mohā (delusion), presenting ignorance/confusion as the root cause behind harmful action.
The verse implies that clarity of understanding and right discernment are essential safeguards against harmful deeds; when delusion dominates, even grave actions can occur, leading to further consequences.