Padma Purana — Bhumi Khanda, Shloka 123
Pitṛmātṛtīrtha Greatness & the Discourse on Embodiment: Karma, Birth, Impurity, and Dispassion
ये त्विहागंतवः प्रोक्तास्ते प्रशाम्यंति भेषजैः । जपहोमप्रदानैश्च कालमृत्युर्न शाम्यति
ye tvihāgaṃtavaḥ proktāste praśāmyaṃti bheṣajaiḥ | japahomapradānaiśca kālamṛtyurna śāmyati
Les maux que l’on dit survenir ici peuvent être apaisés par des remèdes, et aussi par le japa, le homa et les dons ; mais la mort due au Temps ne s’apaise pas.
Unspecified (narratorial instruction within Bhūmi-khaṇḍa context)
Concept: Human effort can mitigate contingent afflictions, but kāla-mṛtyu is unavoidable; therefore orient life toward the imperishable goal rather than mere prolongation.
Application: Use medicine and spiritual disciplines responsibly, but practice non-attachment; invest in character, service, and remembrance of God rather than anxiety over control.
Primary Rasa: shanta
Secondary Rasa: karuna
Visual Art Cues: {"scene_description":"A healer’s table with herbs and a mortar sits beside a small altar where a devotee performs japa and offers ghee into a homa fire, while another gives alms to a mendicant. Behind them, a calm, towering Kāla figure holds an hourglass-like symbol, indicating that despite remedies and rites, the appointed moment remains unmoved.","primary_figures":["devotee performing japa","priest at homa","recipient of dāna (mendicant)","personification of Kāla"],"setting":"A village shrine courtyard blending domestic medicine and sacred ritual—herbs, fire altar, and alms bowl all present.","lighting_mood":"temple lamp-lit","color_palette":["lamp-flame amber","holy ash white","leaf green","copper brown","midnight blue"],"tanjore_prompt":"Tanjore painting style: a shrine courtyard with a homa-kuṇḍa, devotee with japa-mālā, and a dāna scene; Kāla stands in the background with a radiant halo; gold leaf on flames, halos, and ornaments; rich reds/greens, gem-studded jewelry, symmetrical composition.","pahari_prompt":"Pahari miniature style: intimate courtyard scene with delicate brushwork; herbs and medicine vessels in the foreground, japa and homa in midground, Kāla as a serene shadow-form in the distance; cool palette with lyrical realism and refined facial features.","kerala_mural_prompt":"Kerala mural style: bold outlines; homa flames stylized; Kāla rendered with iconic eyes and controlled gestures; natural pigments with red/yellow/green dominance and temple-wall texture.","pichwai_prompt":"Pichwai cloth painting style: devotional tableau with ornate floral borders; the homa fire and japa-mālā framed by lotus motifs; subtle Viṣṇu symbols (śaṅkha-cakra) in the border to imply surrender beyond time; deep blues and gold accents."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Yaman","pace":"moderate-narrative","voice_tone":"reverent-soft","sound_elements":["homa crackle","soft conch shell","temple bells","murmured mantra","night insects"]}
Sandhi Resolution Notes: त्विहागंतवः → तु + इह + आगन्तवः; प्रोक्तास्ते → प्रोक्ताः + ते; प्रशाम्यंति → प्रशाम्यन्ति (anusvāra spelling variant); जपहोमप्रदानैश्च → जपहोमप्रदानैः + च; कालमृत्युर्न → कालमृत्युः + न.
FAQs
It distinguishes treatable, worldly afflictions—relieved by medicine and religious acts—from kāla-mṛtyu (death at its appointed time), which cannot be prevented.
No. It affirms their efficacy for pacifying certain troubles, but sets a limit: they do not override the inevitability of time-bound death.
One should use appropriate remedies and dharmic practices for suffering, while cultivating acceptance and preparedness for mortality, recognizing the sovereignty of time (kāla).