Shloka 35
Yoga-Sleep, Cosmic Dissolution, and the Lotus of Creation
with Mārkaṇḍeya’s Vision
तत्राप्यतीवार्थपराः प्राणिनो रजसा हताः । शठा नैष्कृतिकाः क्षुद्रा जायन्ते कुरुनन्दन
tatrāpyatīvārthaparāḥ prāṇino rajasā hatāḥ | śaṭhā naiṣkṛtikāḥ kṣudrā jāyante kurunandana
ત્યાં પણ, હે કુરુનંદન! રજોગુણથી પીડિત અને અત્યંત અર્થલાભમાં આસક્ત પ્રાણીઓ જન્મે છે—જે ક્ષુદ્ર, શઠ (કપટી) અને અપરાધબુદ્ધિવાળા હોય છે.
Uncertain from single-verse context (addressing the listener as 'Kurunandana')
Concept: Rajas-driven obsession with gain breeds deceit and harmful conduct; inner guṇa-management is essential to protect dharma.
Application: Reduce rajas through regulated habits (sleep, diet, speech), truthful livelihood, and daily devotion (japa, kīrtana, offering food) to prevent petty deceit from taking root.
Primary Rasa: karuna
Secondary Rasa: bhayanaka
Type: celestial_realm
Visual Art Cues: {"scene_description":"A Dvāpara-age street scene shows people clutching ledgers and coins, their eyes restless with rajas; behind smiling faces, shadowy double-faces reveal deceit and criminal intent. In the background, a faint temple silhouette stands neglected, its lamps dim, while a gust of red dust (rajas) sweeps across the scene like a moral storm.","primary_figures":["Dvāpara-age townspeople (symbolic)","Rajas personified as red dust-storm","A neglected Vishnu temple silhouette (symbolic)"],"setting":"Mythic urban marketplace near a dim temple courtyard, with banners, scales, and crowded lanes","lighting_mood":"stormy twilight","color_palette":["brick red","dusty ochre","charcoal black","dull gold","faded turquoise"],"tanjore_prompt":"Tanjore painting style: dramatic marketplace with gold accents on coins and ornaments; rajas as a swirling red-gold aura; faces with subtle duality (smile and shadow); a dim Vishnu shrine in the back with minimal lamp-glow; ornate borders, rich reds/greens, gold leaf highlights emphasizing temptation.","pahari_prompt":"Pahari miniature style: crowded bazaar rendered with delicate brushwork; a translucent red haze drifting through; expressive yet refined faces showing moral tension; cool shadows and muted gold, lyrical architecture in the distance.","kerala_mural_prompt":"Kerala mural style: bold outlines and symbolic exaggeration—rajas as a red serpent-wind curling around figures; stylized eyes wide with craving; temple silhouette with a single lamp; strong red/yellow/green palette with dark grounding tones.","pichwai_prompt":"Pichwai cloth painting style: allegorical composition—central swirl of red rajas encircling small human figures; border of withering lotus motifs to show decline; deep blue ground with copper-gold detailing, intricate floral frame contrasting purity and corruption."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["restless drum pulse (mridangam)","market clamor (distant)","sudden conch blast","wind gust","brief heavy silence after 'क्षुद्रा'"]}
Sandhi Resolution Notes: तत्रापि = तत्र + अपि; अतीवार्थपराः = अतीव + अर्थपराः.
FAQs
It links rajas-dominance with intense pursuit of material gain and with the arising of petty, deceitful, and harmful tendencies, presenting rajas as a moral-psychological force that can distort character.
“Kurunandana” is an epithet meaning “delight of the Kuru dynasty,” commonly used for a Kuru prince (often Arjuna or Yudhiṣṭhira in broader Sanskrit literature). The exact addressee in this chapter cannot be fixed from this single verse alone.
Obsessive attachment to wealth and status is portrayed as degrading: it cultivates deceit and moral corruption. The implied counsel is to restrain greed and purify one’s motives to avoid rajas-driven misconduct.