Shloka 142
The Manifestation of Viṣṇu’s Footprints: Vāmana–Trivikrama, Bāṣkali’s Subjugation, and the Rise of Viṣṇupadī
Gaṅgā
इमे दाराः सुता गावो यच्चान्यद्विद्यते वसु । त्रैलोक्यराज्यमखिलं विप्रस्यास्य प्रदीयताम्
ime dārāḥ sutā gāvo yaccānyadvidyate vasu | trailokyarājyamakhilaṃ viprasyāsya pradīyatām
‘ഈ ഭാര്യമാർ, ഈ പുത്രന്മാർ, ഈ പശുക്കൾ, മറ്റെന്ത് ധനം ഉണ്ടോ അതെല്ലാം—ത്രിലോകത്തിന്റെ സമസ്ത രാജ്യമുപോലും—ഈ ബ്രാഹ്മണനു നൽകപ്പെടട്ടെ.’
Unspecified (context needed to identify the speaker in Adhyaya 30)
Concept: Supreme generosity (mahā-dāna): offering even what one considers one’s entire domain to a worthy brāhmaṇa, treating wealth and power as instruments of dharma.
Application: Practice charity without clinging—give time, resources, and respect to the deserving; view possessions as stewardship, not identity.
Primary Rasa: vira
Secondary Rasa: shanta
Type: celestial_realm
Visual Art Cues: {"scene_description":"A brāhmaṇa stands calm and radiant while a king gestures expansively, as if placing the entire cosmos into the brāhmaṇa’s hands—wives, sons, cows, and treasures symbolically arranged around them. The three worlds appear as layered spheres or terraces behind, suggesting that even sovereignty is being offered as a humble gift.","primary_figures":["Bali","Brāhmaṇa petitioner (Vāmana-like)","Attendants with cows and treasure"],"setting":"Open royal courtyard merging into a cosmic vista—earthly palace steps rising into clouded celestial terraces.","lighting_mood":"divine radiance","color_palette":["lotus pink","gold leaf","pearl white","emerald green","midnight blue"],"tanjore_prompt":"Tanjore painting style: Bali offering a golden platter and symbolic keys of sovereignty to a serene brāhmaṇa; cows with ornate caparisons, wives and sons depicted respectfully at the sides; heavy gold-leaf work on crowns, halos, and palace arches; rich reds/greens, gem-like highlights, symmetrical devotional composition.","pahari_prompt":"Pahari miniature style: delicate scene of gifting—Bali slightly bowed, brāhmaṇa composed; cows in the foreground with fine detailing; palace garden with flowering trees; distant layered hills suggesting the three worlds; cool refined palette, lyrical naturalism, subtle emotion of awe and surrender.","kerala_mural_prompt":"Kerala mural style: bold outlines; Bali and brāhmaṇa front-facing with stylized ornaments; cows and wealth rendered as emblematic motifs; background shows three-tiered cosmic bands; warm pigments, temple-wall grandeur, sacred stillness.","pichwai_prompt":"Pichwai cloth painting style: central brāhmaṇa figure framed by lotus medallions; Bali offering with attendants and cows; ornate floral borders, deep blues and gold; symbolic three-world motifs as concentric lotuses; intricate textile patterns and devotional symmetry."}
Audio Atmosphere: {"recitation_mood":"celebratory","suggested_raga":"Yaman","pace":"moderate-narrative","voice_tone":"reverent-soft","sound_elements":["conch shell","temple bells","cow bells (soft)","chanting chorus (distant)"]}
Sandhi Resolution Notes: gāvo (Visarga -> o); yaccānyadvidyate (yat + ca + anyat + vidyate - multiple sandhis); viprasyāsya (viprasya + asya - Savarnadirgha)
FAQs
It praises radical generosity (dāna) and self-surrender, portraying the ideal of offering even the highest worldly power—“the kingdom of the three worlds”—to a worthy brāhmaṇa.
The language is hyperbolic and rhetorical in many Purāṇic contexts, emphasizing total renunciation of possessiveness; it should be read as condemning attachment and exalting sacrificial charity, not as a social directive to treat persons as property.
Cows symbolize sustenance and sacred economy, while brāhmaṇas represent Vedic learning and ritual continuity; pairing them reflects the Purāṇic ideal that wealth and power are best purified through gifts that sustain dharma.