Padma Purana — Bhumi Khanda, Shloka 14
The Sin of Breaking Households: Citrā’s Past Karma and the Remedy of Hari’s Name and Meditation
मनांसि चालयेत्पापा पुरुषाणां स्त्रियः प्रति । अकारयच्च संग्रामं यमग्रामविवर्धनम्
manāṃsi cālayetpāpā puruṣāṇāṃ striyaḥ prati | akārayacca saṃgrāmaṃ yamagrāmavivardhanam
That sinful woman would unsettle the minds of men toward other women, and she would also cause warfare—thus increasing the domain of Yama, the realm of death.
Unspecified (context required from surrounding verses; likely a narrator within the Pulastya–Bhīṣma dialogue framework typical of the Bhūmi-khaṇḍa).
Concept: Agitating desire and provoking conflict are not private sins; they enlarge the economy of death (Yama’s realm) through karmic causality.
Application: Practice sense-restraint; avoid instigating jealousy or infidelity; de-escalate conflicts; choose speech that pacifies rather than inflames.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Type: celestial_realm
Visual Art Cues: {"scene_description":"A symbolic composition: Citrā stands in the foreground, her words depicted as swirling, dark currents that tug at men’s minds like invisible hooks, turning their faces toward forbidden desire. Behind, a battlefield emerges as if conjured by those currents, and in the sky a vast, shadowy Yama figure with a noose looms—death’s domain visibly swelling.","primary_figures":["Citrā","men with unsettled minds (puruṣāḥ)","women as objects of misdirected desire (strīyaḥ)","Yama (symbolic, looming)"],"setting":"Allegorical landscape blending domestic lanes into a battlefield; upper sky as a cosmic register showing Yama’s realm.","lighting_mood":"divine radiance","color_palette":["noose-black","ashen blue","saffron flare","rust red","pale ivory"],"tanjore_prompt":"Tanjore painting style: allegorical panel—Citrā in ornate attire at center-left, men shown with restless eyes and turned heads; a battlefield vignette below; Yama above with gold-leaf accents on crown and staff, but rendered in dark tones; rich reds/greens, heavy ornamentation, moral symbolism through contrasting halos and shadow gradients.","pahari_prompt":"Pahari miniature style: poetic allegory with delicate lines—wisps of dark ‘speech’ curling from Citrā toward the men; a distant battle scene in miniature scale; Yama suggested through cloud-forms and a faint noose silhouette; cool palette with controlled red accents, refined expressions conveying inner agitation.","kerala_mural_prompt":"Kerala mural style: strong outlines and stylized eyes; Citrā’s gesture exaggerated, men’s faces turned in rhythmic repetition; Yama large in the upper register with characteristic mural symmetry; red/yellow/green palette with black dominance for the noose and shadow motifs, temple-wall narrative clarity.","pichwai_prompt":"Pichwai cloth painting style: decorative allegory—border of lotuses interspersed with small noose motifs; central figures stylized; deep blue ground with gold highlights; peacocks and cows appear disturbed; Yama’s presence integrated into the upper decorative field like a cosmic emblem."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairav","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["thunder roll","conch blast","drum crescendo","wind","sudden bell strike"]}
Sandhi Resolution Notes: cālayet = च + आलयेत् (च + आ → चा); akārayacca = अकारयत् + च (त् + च → च्च).
FAQs
It implies that actions which provoke lust, jealousy, and conflict lead to violence and premature death, thereby expanding Yama’s jurisdiction—i.e., increasing suffering and mortality as karmic consequence.
No. The wording targets a “pāpā” (sinful) individual and describes a specific pattern of harmful behavior—agitating others’ minds and instigating war—rather than making a universal claim about women.
It warns that manipulating desire and fomenting discord can escalate into large-scale social harm (war), and that such actions carry severe karmic results associated with death and suffering.