
शुक्रशापः—दण्डविनाशः तथा परदारवर्जनधर्मोपदेशः (Śukraśāpaḥ—Daṇḍavināśaḥ tathā Paradāravarjanadharmopadeśaḥ)
Shukra's Curse Continued
Pulastya, in dialogue with Nārada, narrates a two-part ethical and theologically syncretic episode that foregrounds asura-dharma and the inviolability of divine order. First, Araja (Śukra’s daughter) is violated by King Daṇḍa, prompting Śukra’s return from Pātāla and his juridical curse: within seven nights Daṇḍa, his realm, army, retinue, and vehicles are reduced to ashes by a rain of stones—an exemplary Purāṇic articulation of tapas-backed brahmanical authority. The narrative then pivots to Andhaka’s hubris against Tryambaka (Śiva), where Prahlāda counsels restraint through a didactic discourse attributed to Devarṣi Asita on dharma, especially the categorical prohibition of parādāra (coveting another’s wife). The chapter thus integrates Shaiva supremacy (Śaṅkara’s invincibility) with moral governance, presenting transgression as the cause of political and cosmic collapse rather than mere sectarian rivalry.
Verse 1
इति श्रीवामनपुराणे एकोनचत्वारिंशो ऽध्यायः अरजा उवाच नात्मानं तव दास्यामि बुहनोक्तेन किं तव रक्षन्ती भवतः शापादात्मानं च मही पते
Verse 16
श्पत्वेत्थं भगवान् शुक्रो दण्डमिक्ष्वाकुनन्दनम् जगाम शिष्यसहितः पातालं दानवालयम्
Demikianlah, setelah menyumpahi Daṇḍa, kebanggaan keturunan Ikṣvāku, Śukra yang mulia pun berangkat bersama para muridnya ke Pātāla, kediaman kaum Dānava.
Verse 17
दण्डो ऽपि भस्मसाद् भूतः सराष्ट्रबलवाहनः महता ग्राववरषेण सप्तरात्रान्तरे तदा
Then Daṇḍa too was reduced to ashes—along with his kingdom, his troops, and his mounts/vehicles—by a great shower of stones, within the span of seven nights.
Verse 23
किं ममासौ रणे योद्धुं शक्तस्त्रिमयनो ऽसुर एकाकी धर्मरहितो भस्मारुणितविग्रहः
“Bagaimanakah Yang Bermata Tiga itu mampu bertempur denganku di medan perang, wahai Asura?—seorang diri, tanpa dharma, tubuhnya kemerah-merahan/tersalut oleh abu.”
Verse 24
नान्धको बिभियादिन्द्रान्नामरेभ्यः कथञ्चन स कथं वृषपत्राक्षाद् बिभेति स्त्रीमुखेक्षकात्
“Andhaka does not fear Indra, nor the gods, in any way. How then could he fear Vṛṣapatrākṣa—one who merely looks upon women’s faces?”
Verse 41
पुलस्त्य उवाच इत्येवमुक्ते वचने प्रह्लादं प्राह चान्धकः भवान् धर्मपरस्त्वेको नाहं धर्म समाचरे
Pulastya berkata: Setelah kata-kata itu diucapkan demikian, Andhaka berkata kepada Prahlāda: “Hanya engkau seorang yang teguh berpegang pada dharma; aku tidak mengamalkan dharma.”
Verse 43
भिक्षो किमर्थं शौलेन्द्रं स्वर्गोपम्यं सकन्दरम् परिभुञ्जसि केनाद्य तव दत्तो वदस्व माम
“Wahai pengemis suci, atas sebab apa engkau menduduki/menikmati gunung yang mulia ini—laksana syurga dan penuh gua? Siapakah yang mengurniakannya kepadamu pada hari ini? Katakan kepadaku.”
Verse ["Bhakti expressed through service", "Righteous warfare against adharma", "Śaiva martial theology"]
5
ထို့နောက် သူသည် သဒ္ဓါဖြင့် ဦးချ၍ မဟေရှ్వరအား ဤစကားကို ဆို၏—“အို လောက၏ အရှင်၊ အဘယ်ကြောင့် ရပ်တည်နေသနည်း။ စစ်ပွဲကို လိုလားသူအဖြစ် ထ၍ ထွက်တော်မူပါ။”
Verse ["apramāda", "giriputrī", "surakṣita geha", "rakṣaṇīyā", "Pārvatī protection", "Andhaka-vadha"]
यच्चाब्रवीद् दीयतां मे गिरिपुत्रीति दानवः तदेषा यातु स्वं कामं नाहं वारयितुं क्षमः
«ພວກເຈົ້າທັງຫຼາຍຈົ່ງຢູ່ດ້ວຍຄວາມບໍ່ປະມາດ ໃຫ້ນາງຢູ່ໃນເຮືອນທີ່ປອດໄພດີ. ບຸດຣີVamana Purana
Verse 51
अहं पताका संग्रामे भवानीशश्च देविनौ प्रामद्यूतं परिस्तीर्य यो जेष्यति स लप्स्यते
“Dalam peperangan ini aku akan menjadi panji hadiah; dan dua Dewi—Bhavānī dan Īśā—menjadi taruhan. Setelah dibentangkan ‘prāmadyūta’, permainan pertaruhan yang menggelora, sesiapa yang menang akan memperolehnya.”
Verse 52
इत्येवमुक्तो मतिमान् शम्बरो ऽन्दकमागमत् समागम्याब्रवीद् वाक्यं शर्वगौर्योश्च भाषितम्
Demikianlah setelah diberi pesan, Śambara yang bijaksana pergi kepada Andhaka. Setelah bertemu, dia menyampaikan amanat itu, mengulangi kata-kata yang telah diucapkan mengenai Śarva (Śiva) dan Gaurī.
Verse 53
तच्छ्रत्वा दानवपतिः क्रोधदीप्तेक्षणः श्वसन् समाहूयाब्रवीद् वाक्यं दुर्योधनमिदं वचः
Mendengar hal itu, ketua para Dānava, dengan mata menyala oleh amarah dan nafas tercungap, memanggil orangnya lalu mengucapkan kata-kata yang keras ini.
Verse 54
गच्छ शीघ्रं महाबाहो भेरीं सान्नाहिकीं दृढाम् ताडयस्व सुविश्रब्धं दुःशीलामिव योषितम्
“Pergilah segera, wahai yang berlengan perkasa. Pukullah gendang perang yang teguh, sānnāhikī, dengan penuh keyakinan—(pukullah) sebagaimana orang memukul wanita yang berkelakuan buruk.”
Verse 55
समादिष्टो ऽन्धकेनाथ भेरीं दुर्योधनो बलात् ताडयामास वेगेन यथाप्राणेन भूयसा
“Setelah diperintah oleh Andhaka, Duryodhana pun memukul gendang itu dengan kekuatan semata-mata, dengan laju—mencurahkan sebanyak mungkin nafas kehidupan (usaha) ke dalamnya, bahkan lebih lagi.”
Verse 56
सा ताडिता बलवता भेरी दुर्योधनेन हि सत्वरं भैरवं रावं रुराव सुरभी यथा
हर ने कहा—हे नन्दिन्, आज मेरी ही विजय होगी; किसी प्रकार मेरी पराजय नहीं। हे गणेश्वर, यहाँ निमित्त प्रकट हुए दिखाई देते हैं।
Verse 58
याथातथ्यं च तान् सर्वानाह सेनापतिर्बली ते चापि बलिनां श्रेष्ठाः सन्नद्धा युद्धकाङ्क्षिणः
“Lalu panglima Bali menyampaikan kepada mereka semua keadaan sebagaimana adanya; dan mereka yang terunggul di antara yang kuat, lengkap bersenjata, merindukan peperangan.”
Verse 59
सहान्धका निर्ययुस्ते गजैरुष्ट्रैर्हयै रथैः अन्धको रथमास्थाय पञ्चनल्वप्रणमाणतः
Bersama Andhaka mereka pun berangkat—dengan gajah, unta, kuda dan rata perang. Andhaka menaiki ratanya lalu mara menurut ukuran yang disebut “pañcanalva” (suatu unit/keluasan tertentu).
Verse 60
त्र्यम्बकं स पराजेतुं कृतबुद्धिर्विनिर्ययौ जम्भः कुजम्भो हुण्डश्च तुहुण्डः शम्बरो बलिः
Setelah bertekad untuk menewaskan Tryambaka (Śiva), dia pun berangkat. (Bersamanya turut para daitya:) Jambha, Kujambha, Huṇḍa, Tuhuṇḍa, Śambara dan Bali.
Verse 61
बाणाः कार्तस्वरो हस्ती सूर्यशत्रुर्महोदरः अयःशुङ्कुः शिबिः शाल्वो वृषपर्वा विरोचनः
তখন আকাশমণ্ডলে দেবগণ—ইন্দ্র, বিষ্ণু ও পিতামহ (ব্রহ্মা) সহ, এবং সূর্য ও অগ্নিকে অগ্রে রেখে—দর্শনেচ্ছায় সমবেত হলেন।
Verse 62
हयग्रीवः कालनेमिः संह्लादः कालनाशनः शरभः शलभश्चैव विप्रचित्तिश्च वीर्यवान्
VamP 39.148
Verse 64
इत्थं दुरात्मा दनुसैन्यपालस्तदान्धको योद्धुमना हरेण महाचलं मन्दरमभ्युपेयिवान् स कालपाशावसितो हि मन्दधीः
Thus, that evil-souled Andhaka, commander of the Dānu host, intent on fighting with Hara, approached the great mountain Mandara—indeed, dull-witted, he was already ensnared by the noose of Time (Death).
Within Pulastya’s narration to Nārada, the chapter advances a syncretic theology by treating dharma—not sectarian identity—as the governing principle: Śukra’s brahmanical tapas enforces cosmic justice, while Śaṅkara (Tryambaka) is presented as invincible even to sura–asura forces. Prahlāda’s counsel functions as an asura-dharma corrective, aligning political power with śāstra and restraint, thereby harmonizing divine authority across traditions.
This Adhyāya is not primarily a tīrtha-māhātmya unit; it contains minimal topographical sanctification. The explicit locations are Mandara Mountain (as Śiva’s residence with Bhavānī in this narrative context) and Pātāla (Śukra’s return-point). No Kurukṣetra/Sarasvatī-basin sites, rivers, sarovaras, or ritual prescriptions are specified in the received passage.
The core teaching is parādāra-varjana (renunciation of another’s spouse) as a universal dharma for all varṇas. It is illustrated by two linked consequences: Daṇḍa’s sexual transgression triggers Śukra’s curse and total political annihilation, while Andhaka’s refusal to heed Prahlāda’s dharma-counsel leads him to escalate toward conflict with Tryambaka, framed as self-destructive hubris.