Shloka 142
Puṣkara Sacrifice: Gāyatrī’s Marriage, Sāvitrī’s Wrath, Rudra’s Test, and the Tīrtha-Māhātmya
पत्नीं विना न होमोत्र शीघ्रं पत्नीमिहानय । शक्रेणैषा समानीता दत्तेयं मम विष्णुना
patnīṃ vinā na homotra śīghraṃ patnīmihānaya | śakreṇaiṣā samānītā datteyaṃ mama viṣṇunā
Ohne Gattin gibt es hier kein Homa-Opfer; bringe schnell meine Gattin hierher. Sie ist von Śakra (Indra) herbeigebracht worden; und diese ist mir von Viṣṇu gegeben.
Unspecified (a male ritual-performer speaking within the narrative context)
Concept: Ritual propriety (patnī-sahita yajña) is asserted as indispensable; yet the verse also exposes how dharma-language can be used to justify coercion.
Application: Examine whether ‘rules’ are being invoked to serve righteousness or to rationalize harm; align duty with compassion.
Primary Rasa: raudra
Secondary Rasa: vira
Visual Art Cues: {"scene_description":"A stern ritual-performer stands beside the blazing altar, arm outstretched in command, insisting that the rite cannot proceed without the wife. In the background, Indra’s presence is hinted—thundercloud motifs and a faint celestial chariot—while a subtle Vishnu-emblem (śaṅkha-cakra) suggests the claimed divine authorization.","primary_figures":["Male ritual-performer (unnamed)","Indra (Śakra) as implied agent","Viṣṇu as implied authority","Priests and attendants"],"setting":"Intense yajña-śālā with high flames, ritual implements, and anxious attendants rushing to comply.","lighting_mood":"firelit dramatic","color_palette":["flame orange","charcoal black","antique gold","white ash","royal blue"],"tanjore_prompt":"Tanjore painting style: commanding yajamāna/ritual-performer beside a roaring homa-kunda, priests in motion; Indra suggested with a small celestial vignette (elephant Airāvata, thunder motifs) and Viṣṇu’s symbols hovering as divine sanction; heavy gold leaf on flames and ornaments, rich reds/greens, intricate altar geometry.","pahari_prompt":"Pahari miniature style: dynamic scene with attendants rushing; the ritual-performer’s gesture sharp and angular; stylized smoke curling into the sky where Indra’s chariot is faintly drawn; cool blues contrast with warm fire, delicate detailing of ladles and kusa grass.","kerala_mural_prompt":"Kerala mural style: bold, iconic homa fire; central figure with emphatic hand gesture; Indra and Viṣṇu indicated through emblematic motifs (vajra, śaṅkha-cakra) in the upper register; saturated reds/yellows/greens, temple-wall symmetry.","pichwai_prompt":"Pichwai cloth painting style: ornate yajña pavilion framed by lotus and floral borders; stylized flames and garlands; symbolic śaṅkha-cakra motifs woven into textiles; deep blue background with gold highlights, rhythmic rows of priests and attendants."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairav","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["loud fire crackle","urgent footsteps","sharp priestly calls","conch blast","distant thunder"]}
Sandhi Resolution Notes: पत्नीमिहानय = पत्नीम् + इह + आनय; शक्रेणैषा = शक्रेण + एषा; दत्तेयं = दत्ता + इयम्
FAQs
It reflects the classical dharma-śāstra and ritual ideal that many household rites (especially yajña/homa) are properly performed by the gṛhastha couple together, with the पत्नी (patnī) as a necessary ritual partner.
The verse portrays divine agency in human affairs: Indra is said to have brought her, while Viṣṇu is credited with granting her—linking royal/administrative divine power (Indra) with supreme beneficence/providence (Viṣṇu).
It underscores responsibility and readiness for sacred duty: one should complete the proper conditions for worship and ritual (here, the presence of the पत्नी) rather than proceeding carelessly or incompletely.