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
మోహవశంగా దంతి పద్మధారుడి శిరస్సుపై దెబ్బకొట్టి తానే భూమికి పడిపోయాడు. అప్పుడు గదాధారి సర్వదేవేశుడు ధరణీదేవి సన్నిధికి వచ్చాడు॥
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.