Padma Purana — Bhumi Khanda, Shloka 12
Viṣṇu’s Māyā and the Stratagem Against Vihuṇḍa
with the Kāmodā–Gaṅgādvāra motif
पितुर्वैरं करिष्यामि हनिष्ये मानवान्सुरान् । एवं समुद्यतः पापी देवब्राह्मणकंटकः
piturvairaṃ kariṣyāmi haniṣye mānavānsurān | evaṃ samudyataḥ pāpī devabrāhmaṇakaṃṭakaḥ
เขากล่าวว่า “เราจักล้างแค้นแทนบิดา; จักสังหารมนุษย์และแม้เหล่าเทวะ” ครั้นถูกปลุกเร้าเช่นนั้น คนบาปนั้นจึงเป็นเสี้ยนหนามแก่เทวะและพราหมณ์
Unspecified in the provided excerpt (a hostile antagonist speaking in first person).
Concept: Vengeance rooted in lineage-pride becomes adharma and turns one into a scourge of society and sacred order.
Application: Interrupt cycles of inherited resentment; refuse to justify harm as ‘family duty’; choose reconciliation and restraint before anger hardens into identity.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A fierce antagonist stands amid a storm of dust and embers, raising a clenched fist as if swearing an oath of revenge. Behind him, terrified townsfolk and distant celestial silhouettes recoil, while sacrificial fires and broken ritual vessels hint at a world sliding from dharma into oppression.","primary_figures":["Vihuṇḍa (antagonist)","frightened citizens","shadowed devas (distant, symbolic)"],"setting":"A ravaged city edge near a disrupted yajña-śālā; toppled altars, scattered kuśa grass, and cracked pots of ghee.","lighting_mood":"smoke-darkened, lightning-slashed twilight","color_palette":["charcoal black","blood red","ash gray","burnt umber","sulphur yellow"],"tanjore_prompt":"Tanjore painting style: the antagonist as a towering central figure with exaggerated fierce eyes, ornate but ominous jewelry, and a dark halo; broken yajña implements at his feet; heavy gold leaf used ironically on his ornaments and weaponry; rich maroons and deep greens framing the scene with temple-arch motifs.","pahari_prompt":"Pahari miniature style: a tense oath-taking moment with delicate linework; the tyrant on a terrace overlooking a frightened settlement; cool slate sky with jagged lightning; small, expressive faces of fleeing people; sparse trees bent by wind, conveying impending calamity.","kerala_mural_prompt":"Kerala mural style: bold black outlines and stylized musculature; the antagonist in dynamic stance, fiery aura rendered in red and yellow bands; ritual space elements (yajña-kuṇḍa, ladles) shown as disturbed; dramatic eyes and angular brows emphasizing raudra.","pichwai_prompt":"Pichwai cloth painting style: a ‘negative’ world where lotus borders appear wilted and dark; the antagonist at center with swirling smoke motifs; peacocks and cows absent or hidden, replaced by ominous floral patterns; deep indigo background with gold detailing used to highlight the moral inversion."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["thunder","war-drums (mridanga-like but martial)","distant cries","crackling fire"]}
Sandhi Resolution Notes: पितुर्वैरम् = पितुः + वैरम्; मानवान्सुरान् = मानवान् + सुरान्; देवब्राह्मणकंटकः = देव + ब्राह्मण + कण्टकः
FAQs
It is an epithet for a malicious aggressor—someone who becomes a “thorn,” i.e., a persecutor or affliction to the devas and brāhmaṇas.
It portrays vengeance as a driver of adharma: the vow to retaliate escalates into indiscriminate violence against righteous social and cosmic orders (devas and brāhmaṇas).
No. It characterizes the speaker negatively as “pāpī” (sinful) and condemns the intent to harm; the verse functions as a moral warning about destructive revenge.