Padma Purana — Bhumi Khanda, Shloka 123
Pitṛmātṛtīrtha Greatness & the Discourse on Embodiment: Karma, Birth, Impurity, and Dispassion
ये त्विहागंतवः प्रोक्तास्ते प्रशाम्यंति भेषजैः । जपहोमप्रदानैश्च कालमृत्युर्न शाम्यति
ye tvihāgaṃtavaḥ proktāste praśāmyaṃti bheṣajaiḥ | japahomapradānaiśca kālamṛtyurna śāmyati
أمّا العللُ التي يُقال إنّها تطرأ هنا فتُسكَّن بالأدوية، وكذلك بالجَپا (التلاوة) والهُوما (القربان الناري) وبالعطايا؛ أمّا موتُ الزمن المعيَّن فلا يهدأ ولا يُدفع.
Unspecified (narratorial instruction within Bhūmi-khaṇḍa context)
Concept: Human effort can mitigate contingent afflictions, but kāla-mṛtyu is unavoidable; therefore orient life toward the imperishable goal rather than mere prolongation.
Application: Use medicine and spiritual disciplines responsibly, but practice non-attachment; invest in character, service, and remembrance of God rather than anxiety over control.
Primary Rasa: shanta
Secondary Rasa: karuna
Visual Art Cues: {"scene_description":"A healer’s table with herbs and a mortar sits beside a small altar where a devotee performs japa and offers ghee into a homa fire, while another gives alms to a mendicant. Behind them, a calm, towering Kāla figure holds an hourglass-like symbol, indicating that despite remedies and rites, the appointed moment remains unmoved.","primary_figures":["devotee performing japa","priest at homa","recipient of dāna (mendicant)","personification of Kāla"],"setting":"A village shrine courtyard blending domestic medicine and sacred ritual—herbs, fire altar, and alms bowl all present.","lighting_mood":"temple lamp-lit","color_palette":["lamp-flame amber","holy ash white","leaf green","copper brown","midnight blue"],"tanjore_prompt":"Tanjore painting style: a shrine courtyard with a homa-kuṇḍa, devotee with japa-mālā, and a dāna scene; Kāla stands in the background with a radiant halo; gold leaf on flames, halos, and ornaments; rich reds/greens, gem-studded jewelry, symmetrical composition.","pahari_prompt":"Pahari miniature style: intimate courtyard scene with delicate brushwork; herbs and medicine vessels in the foreground, japa and homa in midground, Kāla as a serene shadow-form in the distance; cool palette with lyrical realism and refined facial features.","kerala_mural_prompt":"Kerala mural style: bold outlines; homa flames stylized; Kāla rendered with iconic eyes and controlled gestures; natural pigments with red/yellow/green dominance and temple-wall texture.","pichwai_prompt":"Pichwai cloth painting style: devotional tableau with ornate floral borders; the homa fire and japa-mālā framed by lotus motifs; subtle Viṣṇu symbols (śaṅkha-cakra) in the border to imply surrender beyond time; deep blues and gold accents."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Yaman","pace":"moderate-narrative","voice_tone":"reverent-soft","sound_elements":["homa crackle","soft conch shell","temple bells","murmured mantra","night insects"]}
Sandhi Resolution Notes: त्विहागंतवः → तु + इह + आगन्तवः; प्रोक्तास्ते → प्रोक्ताः + ते; प्रशाम्यंति → प्रशाम्यन्ति (anusvāra spelling variant); जपहोमप्रदानैश्च → जपहोमप्रदानैः + च; कालमृत्युर्न → कालमृत्युः + न.
FAQs
It distinguishes treatable, worldly afflictions—relieved by medicine and religious acts—from kāla-mṛtyu (death at its appointed time), which cannot be prevented.
No. It affirms their efficacy for pacifying certain troubles, but sets a limit: they do not override the inevitability of time-bound death.
One should use appropriate remedies and dharmic practices for suffering, while cultivating acceptance and preparedness for mortality, recognizing the sovereignty of time (kāla).