Shloka 93
Yayāti’s Summons to Heaven and the Teaching on Old Age, the Five-Element Body, and Self–Body Discernment
प्राणिनां क्षयरूपेण ज्वरो भवति दारुणः । स्थावरा जंगमाः सर्वे ज्वरेण परिपीडिताः
prāṇināṃ kṣayarūpeṇa jvaro bhavati dāruṇaḥ | sthāvarā jaṃgamāḥ sarve jvareṇa paripīḍitāḥ
Bagi makhluk bernyawa, demam menjadi dahsyat dalam rupa penyusutan dan kemerosotan. Semua—yang tidak bergerak dan yang bergerak—ditindas serta diseksa oleh demam.
Unspecified in the provided excerpt (context needed to identify the dialogue speaker reliably).
Concept: Embodied life is pervaded by duhkha; disease (jvara) reveals the fragility of all conditioned existence and urges refuge in higher dharma.
Application: Treat health and strength as instruments for dharma, not as identity; cultivate humility, compassion for the sick, and regular devotional discipline (japa, dana, vrata) before crisis arrives.
Primary Rasa: karuna
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A vast panorama of existence shows humans, animals, birds, and even trees drooping under an invisible fiery fever-spirit. In the center, a compassionate sage-figure gestures toward the sky, implying that only divine refuge can cool the burning of jvara.","primary_figures":["Personified Jvara (fever-spirit)","Sage narrator (anonymous)","Suffering beings (humans, deer, birds)","Withering trees (as ‘sthavara’)"],"setting":"A liminal forest-world that blends village edge, woodland, and a distant temple silhouette—suggesting all realms are touched by affliction.","lighting_mood":"forest dappled","color_palette":["ash gray","smoky crimson","pale turmeric yellow","deep indigo","leafless brown"],"tanjore_prompt":"Tanjore painting style: a central personified Jvara as a subtle flame-aura figure hovering above a ring of suffering beings—humans and animals—while a calm sage points toward a distant Vishnu shrine; heavy gold leaf haloing the shrine and sage, rich maroon and emerald borders, gem-studded ornaments on the divine icon, ornate floral frame.","pahari_prompt":"Pahari miniature style: a lyrical Himalayan-forest landscape where deer, birds, and villagers appear weakened; a translucent fever-spirit like red mist drifts across the scene; delicate brushwork, cool greens and slate blues, refined faces, distant temple on a ridge, soft atmospheric perspective.","kerala_mural_prompt":"Kerala mural style: bold black outlines and flat natural pigments; a stylized fever-aura in red/orange surrounds figures and trees; a serene sage with large expressive eyes stands in blessing posture; temple lamp motifs in the border; dominant red, yellow, green with controlled shading.","pichwai_prompt":"Pichwai cloth painting style: a symbolic composition where the world-lotus petals hold tiny vignettes of afflicted beings; at the center a small Vishnu emblem (shankha-chakra) radiates cooling blue; intricate floral borders, lotus motifs, peacocks subdued, deep blues and gold accents."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["low temple bell","distant wind","soft drum pulse","brief silence between pādas"]}
Sandhi Resolution Notes: क्षयरूपेण (समास); परिपीडिताः (उपसर्ग-युक्त कृदन्त).
FAQs
It describes fever as a severe affliction that can manifest as wasting (kṣaya) and states that it oppresses all beings, both immobile and mobile.
“Sthāvara” refers to fixed or immobile life (like plants), and “jaṅgama” refers to moving beings (animals and humans); the verse emphasizes the universality of suffering.
It underscores the universality of duḥkha (suffering) in embodied existence, encouraging humility and compassion toward all forms of life that undergo affliction.