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Shloka 31

The Account of Sunīthā

within the Vena Narrative

कायनाशकरी चिंता बल तेजः प्रणाशिनी । नाशयेत्सर्वसौख्यं तु रूपहानिं निदर्शयेत्

kāyanāśakarī ciṃtā bala tejaḥ praṇāśinī | nāśayetsarvasaukhyaṃ tu rūpahāniṃ nidarśayet

ચિંતા શરીરનો નાશ કરે છે, બળ અને તેજને ક્ષીણ કરે છે. તે સર્વ સુખ નષ્ટ કરે છે અને રૂપહાનિ પણ કરાવે છે.

kāyanāśakarībody-destroying
kāyanāśakarī:
Karta (कर्ता/Subject-complement)
TypeAdjective
Rootkāya + nāśa + karī (प्रातिपदिक); kāya (प्रातिपदिक) + nāśa (प्रातिपदिक) + karī (प्रातिपदिक)
FormStrīliṅga (स्त्रीलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन); tatpuruṣa: 'kāyasya nāśaṃ karoti' = 'causing destruction of the body'; viśeṣaṇa of 'ciṃtā'
ciṃtāworry
ciṃtā:
Karta (कर्ता/Subject)
TypeNoun
Rootciṃtā (प्रातिपदिक)
FormStrīliṅga (स्त्रीलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन)
balastrength
bala:
Karma (कर्म/Object, implied)
TypeNoun
Rootbala (प्रातिपदिक)
FormNapुṃsakaliṅga (नपुंसकलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन); used as object-domain with praṇāśinī ('destroyer of strength')
tejaḥvigor, brilliance
tejaḥ:
Karma (कर्म/Object, implied)
TypeNoun
Roottejas (प्रातिपदिक)
FormNapुṃsakaliṅga (नपुंसकलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन); coordinated with 'bala' as object-domain
praṇāśinīdestroying
praṇāśinī:
Karta (कर्ता/Subject-complement)
TypeAdjective
Rootpra + nāśinī (प्रातिपदिक); from √naś (नश् धातु) with -inī
FormStrīliṅga (स्त्रीलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन); viśeṣaṇa of 'ciṃtā'; 'destroying (bala, tejas)'
nāśayetwould destroy / should destroy
nāśayet:
Kriyā (क्रिया/Verb)
TypeVerb
Root√naś (नश् धातु)
FormVidhi-liṅ (विधिलिङ्/Optative), Prathama puruṣa (प्रथमपुरुष/3rd person), Ekavacana (एकवचन); parasmaipada
sarvasaukhyaṃall happiness
sarvasaukhyaṃ:
Karma (कर्म/Object)
TypeNoun
Rootsarva + saukhya (प्रातिपदिक); sarva (प्रातिपदिक) + saukhya (प्रातिपदिक)
FormNapुṃsakaliṅga (नपुंसकलिङ्ग), Dvitīyā (द्वितीया/Case 2), Ekavacana (एकवचन); karmadhāraya: 'sarvaṃ saukhyaṃ' = 'all happiness'; object of 'nāśayet'
tubut, indeed
tu:
Sambandha (सम्बन्ध/Discourse particle)
TypeIndeclinable
Roottu (अव्यय)
FormAvadhāraṇa/viśeṣaṇa-avyaya (अव्यय), adversative/emphatic particle
rūpahāniṃloss of beauty
rūpahāniṃ:
Karma (कर्म/Object)
TypeNoun
Rootrūpa + hāni (प्रातिपदिक); rūpa (प्रातिपदिक) + hāni (प्रातिपदिक)
FormStrīliṅga (स्त्रीलिङ्ग), Dvitīyā (द्वितीया/Case 2), Ekavacana (एकवचन); tatpuruṣa: 'rūpasya hāniḥ' = 'loss of beauty'; object of 'nidarśayet'
nidarśayetwould show/indicate
nidarśayet:
Kriyā (क्रिया/Verb)
TypeVerb
Rootni + √dṛś (दृश् धातु)
FormVidhi-liṅ (विधिलिङ्/Optative), Prathama puruṣa (प्रथमपुरुष/3rd person), Ekavacana (एकवचन); parasmaipada

Unspecified (contextual narrator/teacher voice within Bhūmi-khaṇḍa Adhyaya 33)

Concept: Chronic worry is physically and spiritually corrosive: it destroys the body, strength, radiance, happiness, and even outward beauty.

Application: Treat worry as a health-and-sadhana leak: replace rumination with a small act of dharma (charity, apology, truthful speech) and a small act of bhakti (nama-japa, offering water to Tulasi/Vishnu).

Primary Rasa: karuna

Secondary Rasa: bhayanaka

Visual Art Cues: {"scene_description":"A person sits hunched with a dark cloud of tangled thoughts above the head, while their body’s glow fades—strength and beauty depicted as dimming aureoles. In the background, a small Vishnu lamp and tulasi pot remain steady, suggesting the alternative refuge of worship and calm.","primary_figures":["householder or seeker afflicted by worry","(symbolic) personified Chintā as a shadowy figure","(optional) Vishnu lamp/shrine as stabilizing presence"],"setting":"simple home shrine corner with a tulasi pot, oil lamp, and a low seat; the rest of the room fades into gray","lighting_mood":"temple lamp-lit","color_palette":["smoke gray","lamp gold","deep maroon","muted teal","pale ivory"],"tanjore_prompt":"Tanjore painting style: central figure with fading aura, shadowy swirling motifs above as 'chintā'; a bright gold-leaf oil lamp before a Vishnu icon and tulasi leaves counterbalancing the darkness; rich maroon backdrop, ornate gold borders, high-contrast symbolism of tejas vs depletion.","pahari_prompt":"Pahari miniature style: intimate interior scene with delicate lines; the worried figure’s posture conveys fatigue; a small shrine glows softly; the 'worry cloud' rendered as fine ink-like curls; subdued palette with a single warm lamp highlight.","kerala_mural_prompt":"Kerala mural style: bold outlines; worried figure with expressive eyes and drooping shoulders; stylized dark spiral above; bright lamp and tulasi pot in saturated reds/yellows/greens; strong iconographic contrast.","pichwai_prompt":"Pichwai cloth painting style: shrine-centered composition with lotus border; the worried figure at the edge, while the central lamp and tulasi are ornate and luminous; deep blue cloth ground with gold floral filigree, symbolic restoration through devotion."}

Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["single bell strike between lines","low mridangam pulse (soft)","lamp crackle","deep breath pauses","silence after warning phrases"]}

Sandhi Resolution Notes: nāśayetsarvasaukhyaṃ = nāśayet + sarvasaukhyaṃ.

FAQs

It warns that persistent worry (cintā) is physically and emotionally corrosive—undermining health, strength, vitality, happiness, and even outward radiance.

It frames inner mental habits as moral and practical disciplines: cultivating steadiness and avoiding debilitating anxiety is presented as essential for a good and flourishing life.

Both: it offers a practical observation about the harms of anxiety while also implying a dharmic ideal of mental restraint and clarity as part of righteous living.