Shloka 11
The Sin of Breaking Households: Citrā’s Past Karma and the Remedy of Hari’s Name and Meditation
गृहभंगं चकाराथ साधूनां पापकारिणी । साध्वीं नारीं समाहूय पापवाक्यैः सुलोभयेत्
gṛhabhaṃgaṃ cakārātha sādhūnāṃ pāpakāriṇī | sādhvīṃ nārīṃ samāhūya pāpavākyaiḥ sulobhayet
បន្ទាប់មក ស្ត្រីមានបាបនោះបានចាប់ផ្តើមបំផ្លាញគ្រួសាររបស់អ្នកមានធម៌។ នាងហៅស្ត្រីសុចរិតមក ហើយលួងលោមដោយពាក្យអាក្រក់ដើម្បីបញ្ឆោត។
Not explicitly identified in the provided excerpt (narratorial verse within a dialogue context).
Concept: Adharmic speech and association can dismantle the dharmic household; guarding one’s company and words protects virtue.
Application: Avoid gossip and manipulative counsel; keep sādhus and sādhvīs in uplifting satsanga; treat marriage vows as sacred commitments.
Primary Rasa: bibhatsa
Secondary Rasa: karuna
Visual Art Cues: {"scene_description":"Inside a courtyard of a respectable home, a veiled, sharp-eyed woman leans close to a modest sādhvī, her hand gesturing with honeyed persuasion while shadows gather at the doorway. In the background, a tulasī-vṛndāvana and household lamps stand as silent witnesses, their sanctity threatened by the intruding, serpentine words.","primary_figures":["Citrā (the sinful instigator)","a sādhvī (chaste woman)","household elders in distant silhouette"],"setting":"A gṛhastha home courtyard with a tulasī planter, threshold rangoli, and inner rooms hinted by curtains; domestic sanctity under siege.","lighting_mood":"temple lamp-lit","color_palette":["smoky indigo","lamp-gold","tulasī green","brick red","ashen gray"],"tanjore_prompt":"Tanjore painting style: a domestic courtyard with a prominent tulasī-vṛndāvana at center, the sinful woman Citrā adorned deceptively in rich textiles whispering to a modest sādhvī; gold leaf highlights on lamps, jewelry, and the tulasī shrine; deep reds and greens, ornate pillars, traditional South Indian iconographic symmetry, moral tension conveyed through contrasting halos (dim vs bright).","pahari_prompt":"Pahari miniature style: intimate courtyard scene with delicate brushwork—Citrā’s sly posture and the sādhvī’s hesitant gaze; cool dusk tones, lyrical naturalism, fine textile patterns, a small tulasī planter near the threshold, distant hills faintly visible beyond the compound wall, refined facial features and expressive hands.","kerala_mural_prompt":"Kerala mural style: bold black outlines and natural pigments; Citrā rendered with angular, restless eyes and dynamic hand gestures, the sādhvī calm yet troubled; warm red/yellow/green palette, stylized courtyard architecture, tulasī shrine emphasized as a sacred axis, temple-wall aesthetic with moral symbolism.","pichwai_prompt":"Pichwai cloth painting style: courtyard framed by intricate floral borders and lotus motifs; tulasī-vṛndāvana central like a shrine, peacocks perched on parapets as omens; deep blues and gold accents; figures stylized with narrative clarity, emphasizing the contrast between purity (sādhvī) and corruption (Citrā)."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["low temple bells","distant murmurs","night insects","a single conch in the far background","tense silence between phrases"]}
Sandhi Resolution Notes: चकाराथ → चकार + अथ.
FAQs
It describes an evildoer who disrupts the households of virtuous people and tries to corrupt a chaste woman through sinful, manipulative speech.
The verse warns against using speech to deceive or entice others into wrongdoing and condemns actions that destroy domestic harmony and the stability of righteous families.
In this specific shloka, the emphasis is primarily ethical and social (dharma/ācāra): it critiques moral corruption and the deliberate sabotage of virtuous households rather than stating a distinct sectarian doctrine.