Shloka 38
The Tārakāmaya War: Divine Mustering, Māyā Countermeasures, Aurva Fire, and Viṣṇu’s Slaying of Kālanemi
स कश्यपस्यात्मभवं द्विजं भुजगभोजनम् । भुजगेंद्रेण वदने निविष्टेन विराजितम्
sa kaśyapasyātmabhavaṃ dvijaṃ bhujagabhojanam | bhujageṃdreṇa vadane niviṣṭena virājitam
Er war ein Zweimalgeborener, Sohn des Kaśyapa, ein Verzehrer von Schlangen; und er erstrahlte, da der König der Schlangen in seinem Mund ruhte.
Unknown (verse provided without surrounding dialogue context)
Concept: Cosmic order includes fearsome beings with assigned roles; even the terrifying is integrated into the Lord’s governance.
Application: Recognize that not all power is ‘pleasant’; channel one’s own intense instincts into disciplined, dharmic purpose.
Primary Rasa: adbhuta
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A formidable, twice-born being of Kaśyapa’s line is depicted with a fierce, ascetic aura—yet with a startling vision: the king of serpents rests within his open mouth like a living jewel. The scene balances dread and wonder, suggesting a cosmic hierarchy where even serpents become ornaments of power.","primary_figures":["Kaśyapa (implied progenitor presence)","Serpent-king (Nāgarāja)","A dvija being described in the verse (possibly Garuḍa-associated or a mythic entity)"],"setting":"Primeval forest-edge near a cosmic lake, with ancient trees, coiled serpent motifs in the undergrowth, and a faint celestial glow overhead.","lighting_mood":"forest dappled with uncanny glow","color_palette":["deep jade","burnt umber","ivory bone","copper gold","midnight blue"],"tanjore_prompt":"Tanjore painting style: central fierce dvija figure with ornate but austere adornments, mouth open revealing a stylized Nāgarāja seated within like a throne; gold leaf highlights on serpent scales, rich earthy reds/greens, temple-arch framing, dramatic iconographic symmetry.","pahari_prompt":"Pahari miniature style: refined forest scene with delicate foliage; the dvija’s expression controlled yet intense, the serpent-king rendered with fine scale patterns inside the mouth; cool greens and blues, subtle shading, lyrical naturalism with mythic surrealism.","kerala_mural_prompt":"Kerala mural style: bold outlines, stylized face and large eyes; serpent-king inside the mouth depicted as a clear emblematic motif; strong red-yellow-green palette, patterned forest border, temple-wall narrative panel composition.","pichwai_prompt":"Pichwai cloth painting style: mythic central figure framed by lotus and vine borders; serpent motifs woven into the textile-like background; deep blues and greens with gold accents, ornamental symmetry, devotional-surreal storytelling aesthetic."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["rustling leaves","low drone","hissing wind motif","distant temple bell","silence between phrases"]}
Sandhi Resolution Notes: स → सः (विसर्ग-लोपः पदान्ते); आत्मभवं → आत्म-भवम्; भुजगेंद्रेण → भुजग-इन्द्रेण.
FAQs
The verse describes a twice-born son of Kaśyapa as ‘bhujaga-bhojana’—one whose food is serpents—highlighting a mythic trait rather than an everyday practice.
It is a vivid Purāṇic image suggesting extraordinary power or a wondrous mark: the presence of the nāga-king in the mouth makes him appear ‘virājita’ (radiant/remarkable).
Not reliably. In the Padma Purāṇa, speakers often shift within framed dialogues (e.g., sages narrating to kings), and identifying the speaker requires the preceding and following verses.