Shloka 41
Narmadā
Revā) Tīrtha Greatness: The Gandharva Maidens’ Curse Narrative (Acchodā Episode Begins
तावदेव तपसः प्रगल्भता तावदेव शमसेवनं नृणाम् । यावदेव ललनेक्षणा स वैर्माद्यते द्रुतमदैर्न पूरुषः
tāvadeva tapasaḥ pragalbhatā tāvadeva śamasevanaṃ nṛṇām | yāvadeva lalanekṣaṇā sa vairmādyate drutamadairna pūruṣaḥ
ຄວາມກ້າຫານໃນການບໍາເພັນຕະບະຂອງບຸລຸດຢູ່ໄດ້ພຽງເທົ່ານັ້ນ ແລະການປະພຶດສະຫງົບສຳລວມກໍພຽງເທົ່ານັ້ນ—ຕາບໃດທີ່ສາຍຕາຂອງນາງບໍ່ເຮັດໃຫ້ໃຈເຂົາຫວັ່ນໄຫວ. ເມື່ອເຂົາເມົາມົນດ້ວຍກາມຢ່າງວ່ອງໄວ ເຂົາກໍບໍ່ແມ່ນນາຍເໜືອຕົນແທ້ອີກຕໍ່ໄປ.
Not explicitly identifiable from the single verse (context needed from surrounding verses).
Concept: Tapas and śama endure only while the senses remain unshaken; desire-intoxication quickly dethrones mastery.
Application: Treat sensory triggers as tests: set boundaries, avoid provocative contexts, practice japa when agitation arises, and cultivate respectful, non-objectifying vision (śuddha-dṛṣṭi).
Primary Rasa: bhayanaka
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"An ascetic sits in meditation beneath a flowering tree, his aura steady—until a single sideways glance from a passing courtesan ripples the air like heat-haze. The ascetic’s inner steadiness is shown as a lamp-flame wavering, while shadowy forms of desire swirl around, suggesting intoxication (mada) overtaking self-rule.","primary_figures":["an ascetic (tapasvin)","a woman passing with a brief glance (symbol of temptation)","personified Kāma as a faint shadow motif"],"setting":"forest hermitage edge with a small fire altar and a path where travelers pass","lighting_mood":"forest dappled shifting toward dramatic chiaroscuro","color_palette":["smoke gray","sandalwood beige","vermillion","peacock blue","leaf green"],"tanjore_prompt":"Tanjore painting style: ascetic seated near a small yajña-kuṇḍa, gold leaf halo dimming as desire approaches, a richly adorned woman at the edge casting a glance, swirling ornamental patterns representing mada, deep reds and greens, gem-like highlights on ornaments, sacred thread and rudrākṣa rendered with precision.","pahari_prompt":"Pahari miniature style: delicate forest scene with soft greens and cool blues, ascetic on a tiger-skin mat, a woman on a winding path glancing back, subtle translucent wisps indicating agitation, refined facial expressions showing the moment of inner disturbance, distant hills under pale sky.","kerala_mural_prompt":"Kerala mural style: bold outlines, stylized eyes, ascetic in centered posture with a wavering lamp-flame motif near the heart, the woman at the margin with ornate jewelry, red-yellow-green palette, symbolic vines curling like desire around the frame.","pichwai_prompt":"Pichwai cloth painting style: central meditating figure framed by lotus borders, peacocks and floral motifs, a small narrative vignette of a passing glance at one corner, deep indigo background with gold highlights, decorative swirls representing the mind’s intoxication."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["rustling leaves","distant ankle-bells fading","tanpura drone","single bell strike at the warning line"]}
Sandhi Resolution Notes: tāvadeva → tāvat + eva; yāvadeva → yāvat + eva; lalanekṣaṇā → lalanā-īkṣaṇā; vairmādyate in source read as vai + mādyate.
FAQs
It warns that austerity (tapas) and calm self-restraint (śama) are tested by sensual temptation; without mastery over desire, one’s spiritual discipline can quickly collapse.
Śama is inner quietude and self-governance. The verse suggests śama is not merely claimed in isolation but proven when one remains steady amid provoking sights and desires.
The verse uses the ‘glance of a woman’ as a conventional example of temptation; its ethical focus is the practitioner’s vulnerability to desire and the need for disciplined perception and restraint.