Padma Purana — Bhumi Khanda, Shloka 42
Dialogue of Gobhila and Padmāvatī: Daitya Obstruction vs. the Power of Pativratā Dharma
शृंगारं भूषणं वेषं कृत्वा तिष्ठसि निर्घृणा । किमर्थं हि कृतं पापे कस्यहेतोर्वदस्व मे
śṛṃgāraṃ bhūṣaṇaṃ veṣaṃ kṛtvā tiṣṭhasi nirghṛṇā | kimarthaṃ hi kṛtaṃ pāpe kasyahetorvadasva me
শৃঙ্গাৰ, ভূষণ আৰু বেশ ধৰি তুমি নিৰ্দয় হৈ থিয় আছা। ক’ মোক, হে পাপিনী—এই পাপ কিহৰ উদ্দেশ্যে কৰা হ’ল, আৰু কাৰ বাবে?”
Unspecified (context needed from surrounding verses; an admonishing interlocutor addressing a woman)
Concept: External adornment without inner compassion and fidelity is condemned; motives behind adharma must be faced.
Application: Examine intentions behind actions; align appearance, speech, and conduct with compassion and integrity; avoid performative virtue.
Primary Rasa: raudra
Secondary Rasa: bibhatsa
Visual Art Cues: {"scene_description":"A stern dharma-admonisher confronts a richly adorned woman whose jewelry gleams against a shadowed forest edge. The contrast between glittering ornaments and the accuser’s austere presence heightens the moral tension, as the woman is pressed to reveal the motive behind her deed.","primary_figures":["Dharma-admonisher (sage/guardian figure)","Adorned woman (accused)"],"setting":"Forest threshold near a rocky path, suggesting a liminal space between society and wilderness; scattered lotus-like wildflowers ironically echo ‘padma’ purity.","lighting_mood":"forest dappled with harsh shafts of light","color_palette":["antique gold","deep maroon","smoky charcoal","leaf green","ivory"],"tanjore_prompt":"Tanjore painting style: a stern sage-like admonisher with raised hand in upadeśa-mudrā confronting a lavishly ornamented woman, heavy gold leaf on jewelry and borders, rich maroon and emerald textiles, temple-like ornamental arch framing a forest threshold, gem-studded ornaments, traditional South Indian iconographic detailing, dramatic moral contrast.","pahari_prompt":"Pahari miniature style: delicate brushwork showing a rocky woodland path and a richly dressed woman with fine ornaments, a stern ascetic pointing in admonition, cool greens and greys with lyrical naturalism, refined facial features, distant hills, subtle emotional tension in posture and gaze.","kerala_mural_prompt":"Kerala mural style: bold black outlines, natural pigments, the admonisher with austere ornaments and expressive eyes, the woman with elaborate hair and jewelry, forest motifs stylized, red-yellow-green palette with controlled gold accents, temple-wall aesthetic emphasizing ethical drama.","pichwai_prompt":"Pichwai cloth painting style: symbolic moral tableau at a forest edge with lotus and vine borders, ornate floral frame, deep indigo background with gold highlights on ornaments, stylized figures in Nathdwara-like decorative richness, peacocks and foliage as witnesses to dharma, intricate textile patterns."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["dry wind through trees","distant temple bell (faint)","footsteps on gravel","brief silence after accusation"]}
Sandhi Resolution Notes: कस्यहेतोः = कस्य हेतोः; ‘पापे’ taken as संबोधन (vocative sense) though form matches locative singular; kṛtvā governs the prior action of putting on adornment/attire.
FAQs
It criticizes outward beauty or display when paired with inner cruelty, demanding accountability for harmful actions and their motives.
Not directly; it targets hypocrisy—external refinement (dress and ornaments) contrasted with a lack of compassion and a sinful act.
This single verse does not identify the speaker; the surrounding narrative in Bhūmi-khaṇḍa, Adhyaya 50 is required to determine the dialogue pair.