Shloka 7
The Power of a Chaste Woman: Indra and Kāma Confront Satī’s Radiance
व्याघुष्य आवां तु व्रजाव काम एनां परित्यज्य सतीं प्रयुज्य । सत्याः प्रसंगेन पुरा मया तु लब्धं फलं पापमयं त्वसह्यम्
vyāghuṣya āvāṃ tu vrajāva kāma enāṃ parityajya satīṃ prayujya | satyāḥ prasaṃgena purā mayā tu labdhaṃ phalaṃ pāpamayaṃ tvasahyam
Sambil berseru aku berkata: “Marilah kita pergi, wahai Kāma; tinggalkan wanita satī ini, jangan mengejarnya.” Kerana dahulu, melalui pergaulan dengan orang yang benar (para saleh), aku menerima akibat yang berdosa dan tidak tertanggung.
Unspecified in the provided excerpt (context needed from surrounding verses to identify the narrator/speaker).
Concept: Temptation (kāma) must be checked, especially regarding a chaste woman; association with the virtuous is powerful and can expose one’s sin, producing unbearable karmic reaction if one persists in adharma.
Application: When desire arises, name it and step away; seek sat-saṅga, cultivate accountability, and avoid situations that inflame adharma.
Primary Rasa: karuna
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A conflicted figure turns sharply away, raising a hand as if to halt an invisible companion named Kāma. Nearby, a chaste woman stands like a still flame—unmoved, luminous—while the speaker’s face shows the pain of remembered consequences, as if a past curse echoes in the air.","primary_figures":["a chaste woman (satī)","a tormented speaker (offender/penitent)","personified Kāma (subtle, shadowy presence)"],"setting":"Edge of a hermitage path with flowering creepers and a small shrine stone; the boundary between temptation (wild growth) and restraint (ordered sacred space).","lighting_mood":"moonlit with moral chiaroscuro","color_palette":["midnight blue","lotus pink","pale jasmine white","bronze","shadow violet"],"tanjore_prompt":"Tanjore painting style: satī depicted with serene face and gold-leaf aura, standing near a small shrine; the speaker recoils with expressive gesture; Kāma suggested as a dark, ornate silhouette with a faint bow; rich reds/greens, embossed gold borders, jewel-like highlights emphasizing the satī’s tejas.","pahari_prompt":"Pahari miniature style: lyrical moonlit path, delicate flora; satī calm and centered, speaker in dynamic turning pose; Kāma rendered as a faint translucent figure; cool palette with fine brushwork and emotional subtlety.","kerala_mural_prompt":"Kerala mural style: bold outlines, stylized eyes; satī frontal and steady, speaker angled in agitation; Kāma as a patterned shadow with bow motif; warm reds/yellows against deep blue background, temple-wall narrative clarity.","pichwai_prompt":"Pichwai cloth painting style: satī framed by lotus motifs and floral borders; Kāma indicated through decorative bow-and-flower iconography; deep blue cloth ground with gold and white detailing; peacocks at corners, emphasizing the tension between desire and dharma."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Desh","pace":"moderate-narrative","voice_tone":"emotional","sound_elements":["night insects","soft ankle-bell chime","distant temple bell","breath-like pauses"]}
Sandhi Resolution Notes: आवां→आवाम् (द्विवचन-प्रथमा/द्वितीया); व्रजाव (व्रजावः इति लट्-उत्तम-द्विवचन रूपम्); पापमयं त्वसह्यम्→पापमयं तु असह्यम् (तु + असह्यम् sandhi).
FAQs
“Kāma” refers to desire—often personified as the deity Kāma (Kamadeva)—here treated as an inner impulse that urges pursuit of a virtuous woman.
It warns against letting desire target a chaste/virtuous person and stresses restraint; it also highlights that actions and associations can yield painful, sinful consequences.
The speaker recalls having previously gained a “fruit” that was saturated with sin and difficult to endure, using that memory as a reason to renounce the present temptation and withdraw.