Shloka 21
Sukalā’s Account: Ikṣvāku and Sudevā; the Boar’s Resolve and the Dharma of Battle
सुलुब्धकाः पापकराः शठाः प्रिये कुर्वंति पापं गिरिदुर्गकंदरे । सदैव दुष्टा बहुपापचिंतका जाताश्च सर्वे परिपापिनां कुले
sulubdhakāḥ pāpakarāḥ śaṭhāḥ priye kurvaṃti pāpaṃ giridurgakaṃdare | sadaiva duṣṭā bahupāpaciṃtakā jātāśca sarve paripāpināṃ kule
“Wahai kekasih, mereka sangat tamak, pembuat dosa dan penuh tipu daya; mereka melakukan kejahatan di gua-gua serta kubu-kubu benteng gunung. Sentiasa jahat, sentiasa merancang banyak dosa, semuanya lahir daripada keturunan para pendosa tegar.”
Uncertain from verse alone (likely a male speaker addressing a beloved woman, e.g., Mahādeva addressing Pārvatī in a dialogue context).
Concept: Greed and deceit breed habitual sin; association with the wicked and their hidden practices leads to danger and moral contamination.
Application: Avoid environments and company that normalize exploitation; choose transparent, dharmic livelihoods and cultivate uplifting association (satsaṅga).
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Type: mountain
Visual Art Cues: {"scene_description":"A stern speaker warns his beloved while pointing toward jagged mountain-fort caves where hunters lurk, their campfires faintly glowing within dark openings. The landscape feels hostile—sharp cliffs, narrow passes, and shadowed crevices—mirroring the moral darkness of greed and deceit described in the verse.","primary_figures":["speaker (Kola or male companion)","beloved listener (Śūkarī)","hunters (sinful, deceitful)"],"setting":"mountain fastness with caves, rocky ledges, thorny scrub, hidden pathways","lighting_mood":"moonlit with harsh shadows and ember-glow from caves","color_palette":["slate gray","midnight blue","ember orange","iron black","pale moon-silver"],"tanjore_prompt":"Tanjore painting style: dramatic mountain-cave scene with stylized cliffs; gold leaf used for moon halo and ember highlights; central pair in the foreground with expressive gestures; hunters in cave mouths as dark figures; ornate border, saturated accents, devotional narrative clarity.","pahari_prompt":"Pahari miniature style: Himalayan-like ridges with cool palette; delicate depiction of caves and winding paths; subtle firelight within caves; refined faces showing warning and concern; atmospheric depth with layered mountains.","kerala_mural_prompt":"Kerala mural style: bold outlines and patterned rock textures; moon as a large disc; caves as rhythmic dark ovals with orange-red fire glow; central figures frontal and iconic; strong red/yellow/green with deep blues for night.","pichwai_prompt":"Pichwai cloth painting style: border filled with lotus and creeper motifs contrasting the harsh mountains; central medallion shows the warning; side panels show cave-dwelling hunters; deep indigo ground with gold and orange highlights, intricate textile-like detailing."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["echoing cave wind","distant thunder over mountains","crackling fire","sharp bell strikes to punctuate condemnation"]}
Sandhi Resolution Notes: सदैव = सदा + एव; जाताश्च = जाताः + च
FAQs
It condemns greed, deceit, and habitual sin, portraying such traits as self-reinforcing and socially corrosive—leading people to conceal wrongdoing and continually plot further harm.
It uses vivid geography as moral imagery: wrongdoing is done in hidden, hard-to-reach places, suggesting secrecy, lawlessness, and a deliberate withdrawal from dharmic oversight.
Not necessarily; in Purāṇic rhetoric it often functions as a strong moral characterization of entrenched tendencies and environments, emphasizing the need for reform, restraint, and dharmic association rather than absolute determinism.