Shloka 76
Aśokasundarī and Huṇḍa: Chastity, Karma, and the Foretold Rise of Nahuṣa
तथा तेहं गृहं प्राप्ता तव नाशं समीहती । पुत्राणां धनधान्यस्य तव वंशस्य सांप्रतम्
tathā tehaṃ gṛhaṃ prāptā tava nāśaṃ samīhatī | putrāṇāṃ dhanadhānyasya tava vaṃśasya sāṃpratam
Begitu juga, setelah datang ke rumahmu, aku kini mencari kehancuranmu—anak-anak lelakimu, kekayaan dan hasil tanamanmu, serta keturunanmu pada masa ini.
Unclear from the single-verse excerpt (likely a female speaker addressing 'you')
Concept: Adharma invites ruin of prosperity (putra, dhana, dhānya) and lineage; threats to ‘house’ and ‘vaṁśa’ dramatize the fragility of worldly supports when dharma is violated.
Application: Guard speech and intent; do not weaponize relationships or hospitality; cultivate dharmic conduct so that home and livelihood are stabilized by virtue rather than fear.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Type: city
Visual Art Cues: {"scene_description":"Inside a shadowed palace corridor, a fierce woman stands at the threshold of a noble house, her eyes blazing as she pronounces ruin upon sons, granaries, and lineage. Behind her, storage jars and sheaves of grain loom like silent witnesses, while the household lamps flicker as if the very ‘śrī’ of the home is trembling.","primary_figures":["A wrathful woman (unnamed speaker)","A frightened householder/target (off-frame or partially shown)"],"setting":"Royal/wealthy household interior with granary doors, carved pillars, and a courtyard glimpse beyond","lighting_mood":"temple lamp-lit","color_palette":["smoky indigo","lamp-gold","deep maroon","ash gray","bronze"],"tanjore_prompt":"Tanjore painting style: a palace threshold scene with the wrathful woman in frontal stance, heavy gold-leaf halo-like aura around her head (not divine but stylized), rich red-green textiles, embossed gold detailing on pillars and grain vessels, gem-studded ornaments, dramatic hand-gesture of denunciation, South Indian architectural motifs and patterned floor.","pahari_prompt":"Pahari miniature style: intimate palace interior with delicate linework, the woman’s sharp profile and expressive eyes, cool indigo shadows, fine textile patterns, a small courtyard with a flowering tree visible through an arch, lyrical yet tense atmosphere, refined facial features and restrained ornamentation.","kerala_mural_prompt":"Kerala mural style: bold black outlines, the woman rendered with intense gaze and dynamic posture, warm red/yellow/green palette, stylized palace pillars and lamp flames, rhythmic decorative borders, temple-wall aesthetic emphasizing moral drama.","pichwai_prompt":"Pichwai cloth painting style: symbolic household prosperity motifs—grain sheaves, lotus borders, ornate arches—contrasted with a central figure of the wrathful woman; deep blue background with gold highlights, intricate floral border, peacocks perched tensely, narrative cartouche panels showing ‘sons/wealth/lineage’ as icons threatened by dark clouds."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["low drum pulse","temple bells (distant)","flickering oil-lamp crackle","tense silence"]}
Sandhi Resolution Notes: तेहं → ते + अहम्; (IAST: tehaṃ).
FAQs
A speaker declares an intention to bring ruin upon someone—specifically targeting their sons, prosperity (wealth and grain), and family lineage.
The language strongly reads as a threat or vow of harm; in Purāṇic narrative contexts, such declarations often function as the verbal core of a curse or retaliatory intent.
It highlights how hostility and vengeance are framed as destructive forces that aim not only at an individual but at their dependents and inherited continuity—underscoring the far-reaching consequences of enmity.