Shloka 32
Protection of Brāhmaṇas
माता यदि विषं दद्यात्पित्रा विक्रीयते सुतः । राजा हरति सर्वस्वं कस्तत्र पालको भवेत्
mātā yadi viṣaṃ dadyātpitrā vikrīyate sutaḥ | rājā harati sarvasvaṃ kastatra pālako bhavet
తల్లి విషమును ఇస్తే, తండ్రి కుమారుని అమ్మితే, రాజు సర్వస్వమును హరించితే—అటువంటి స్థితిలో రక్షకుడు ఎవడు అవుతాడు?
Unspecified in the provided excerpt (context needed from surrounding verses to identify the dialogue pair).
Concept: In a world where even closest relations and rulers can become threats, only the transcendent Protector is reliable.
Application: Build inner refuge: cultivate prayer, ethical clarity, and community support; do not base security solely on unstable human power dynamics.
Primary Rasa: bhayanaka
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A triptych-like composition: on one side a mother holds a small vial of poison with trembling hands; on the other a father weighs his son against coins; in the center a king’s officials seize household goods. Above them, unseen by most, a calm, radiant Viṣṇu presence is suggested as the only true shelter.","primary_figures":["symbolic mother","symbolic father","symbolic king and officials","subtle presence of Viṣṇu (suggested aura or emblem)"],"setting":"allegorical interior-courtyard merging into a royal hall, arranged as moral tableau","lighting_mood":"ominous lower scene with a serene divine glow above","color_palette":["iron grey","royal purple","dull gold","shadow green","celestial sapphire"],"tanjore_prompt":"Tanjore painting style: allegorical three-panel scene of betrayal and seizure, with a central gold-leaf Viṣṇu aura above as ultimate protector; ornate borders, rich reds/greens, stylized royal attendants, gem-like highlights on coins and crown, lotus motifs framing the moral message.","pahari_prompt":"Pahari miniature style: refined allegory with three vignettes in one frame, delicate faces showing moral tension, cool palette with a soft sapphire divine glow above, fine architectural detailing of home and court, subtle symbolism rather than gore.","kerala_mural_prompt":"Kerala mural style: bold outlines and iconic gestures—poison vial, weighing scales, confiscation—contrasted with a calm Viṣṇu emblem (śaṅkha-cakra) in a luminous upper register; earthy pigments with strong reds and yellows.","pichwai_prompt":"Pichwai cloth painting style: narrative-allegorical panel with ornate floral borders; central protective Viṣṇu symbol surrounded by lotus motifs, lower band showing the three worldly threats in stylized form, deep blue and gold dominating, devotional didactic tone."}
Audio Atmosphere: {"recitation_mood":"meditative","suggested_raga":"Bhairavi","pace":"slow-meditative","voice_tone":"serene","sound_elements":["low drone (tanpura)","distant thunder","soft conch in the far background","long pauses for reflection"]}
Sandhi Resolution Notes: दद्यात् = दद्यात् (no split). कस्तत्र = कः + तत्र. (IAST: rājño'sya = राज्ञः + अस्य occurs in next verse, not here.)
FAQs
It highlights the collapse of expected moral safeguards—mother, father, and king—and questions where protection can be found when social and familial dharma fails.
They represent the primary traditional protectors in personal life (parents) and public life (the ruler). The verse uses extreme examples to stress that even these can become sources of harm.
Not explicitly in this single verse; it functions as a rhetorical lament. The surrounding Padma Purana context often resolves such dilemmas through dharma, wise counsel, and/or devotion, but confirming that requires adjacent verses.