Padma Purana — Bhumi Khanda, Shloka 34
Womb-Suffering and the Path to Liberation
Dialogue of Wisdom, Meditation, and Discernment
न नग्नोस्मि कदा दिव्यभवान्नग्नः प्रदृश्यते । इंद्रियार्थवशेवर्ती मर्यादापरिवर्जितः
na nagnosmi kadā divyabhavānnagnaḥ pradṛśyate | iṃdriyārthavaśevartī maryādāparivarjitaḥ
“I am never naked; rather you, though divine, are seen as naked—driven by the objects of the senses and having cast aside all propriety and restraint.”
Unspecified (context needed to identify the dialogue speaker precisely)
Concept: One who is driven by sense-objects and abandons maryādā is the truly 'naked'—stripped of dignity and protection.
Application: Audit habits that make you reactive—lust, greed, compulsive consumption; set boundaries (digital, dietary, relational) to restore dignity and calm.
Primary Rasa: raudra
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A tense hermitage dialogue: the speaker’s finger points not in hatred but in piercing clarity, while behind the accused figure swirl faint, smoky silhouettes of sense-objects—wine cup, gold, alluring forms—like chains. The ground is strewn with broken boundary-stones (maryādā) symbolizing discarded restraint, while a calm sky hints at the peace available through discipline.","primary_figures":["rebuking sage (speaker)","accused 'divine' figure or proud ascetic","personified sense-objects as shadowy forms"],"setting":"forest āśrama clearing with boundary markers and a small sacrificial altar","lighting_mood":"dramatic chiaroscuro","color_palette":["storm grey","ash white","deep indigo","warning vermilion","muted gold"],"tanjore_prompt":"Tanjore painting style: dramatic moral tableau—sage with gold-leaf halo rebukes a proud figure; gold leaf highlights on broken maryādā-stones and altar flames; rich crimson and dark green background, ornate arch frame, jewel-like detailing on symbolic sense-objects rendered as stylized motifs.","pahari_prompt":"Pahari miniature style: expressive yet restrained—subtle anger in the sage’s eyes; smoky sense-objects painted as translucent overlays; forest rendered with cool greens and blues, refined faces, narrative clarity without excess ornament.","kerala_mural_prompt":"Kerala mural style: bold outlines, intense red/yellow contrasts; sense-objects as stylized demon-like shadows around the accused; temple-wall composition with rhythmic patterns, large eyes conveying admonition.","pichwai_prompt":"Pichwai cloth painting style: allegorical—central figure encircled by a garland of thorny vines representing kāma; lotus border partially withered near broken maryādā stones; deep blue ground with gold highlights, intricate floral motifs contrasting purity vs temptation."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["sharp hand cymbals (kartal) accents","wind gust","brief silence after rebuke","distant thunder"]}
Sandhi Resolution Notes: नग्नोस्मि→नग्नः अस्मि; दिव्यभवान्नग्नः→दिव्यभवान् नग्नः; इंद्रियार्थवशेवर्ती→इन्द्रियार्थवशे वर्ती
FAQs
It redefines “nakedness” as a moral condition: being ruled by sense-objects and abandoning restraint, rather than merely lacking clothing.
It emphasizes maryādā (ethical boundaries) and indriya-nigraha (sense-control) as essential markers of dharmic living.
The verse uses sharp moral critique: even someone regarded as divine is ‘truly naked’ if they live under the sway of sensory cravings and disregard propriety.