Shloka 25
Description of Cyavana’s Austerity and Enjoyment
सुकन्योवाच । राद्धं बत द्विजवृषैतदमोघयोग । मायाधिपे त्वयि विभो तदवैमि भर्तः । यस्तेऽभ्यधायि समयः सकृदंगसंगो । भूयाद्गरीयसि गुणः प्रसवः सतीनाम्
sukanyovāca | rāddhaṃ bata dvijavṛṣaitadamoghayoga | māyādhipe tvayi vibho tadavaimi bhartaḥ | yaste'bhyadhāyi samayaḥ sakṛdaṃgasaṃgo | bhūyādgarīyasi guṇaḥ prasavaḥ satīnām
Sukanyā berkata: “Wahai yang terbaik antara para brāhmaṇa, sungguh sempurna kurnia ini—penyatuan yoga yang tidak pernah sia-sia! Wahai tuanku, kini aku mengerti: pada dirimu, Penguasa māyā, wahai Yang Meliputi segalanya, demikianlah adanya. Syarat yang ditetapkan bagimu—bahawa penyatuan jasmani hanya sekali—semoga menjadi kebajikan yang lebih agung: kelahiran zuriat bagi isteri-isteri yang suci.”
Sukanyā
Concept: Marital union, when aligned with dharma and guided by a higher (māyā-adhipa) principle, can become ‘amogha’ (unfailing) and transform a limiting condition into a higher virtue—progeny as a dharmic fruit for satī wives.
Application: Honor commitments and boundaries in relationships; let intimacy be governed by dharma and mutual uplift; view family responsibilities as sacred service rather than mere social expectation.
Primary Rasa: shringara
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"Sukanyā, adorned yet modest, speaks with luminous conviction, her shy smile now carrying purpose as she gestures toward a symbolic lotus cradle—an omen of virtuous progeny. Opposite her stands the ‘māyā-adhipa’ figure, calm and all-pervading, with a subtle cosmic shimmer around him, as if the laws of condition and virtue are being rewritten in gentle light.","primary_figures":["Sukanyā","māyā-adhipa husband figure (sage/divine aura)"],"setting":"Private chamber with ritual purity—flower garlands, a small lamp, a low altar with water pot and sacred thread; hints of cosmic shimmer in the background","lighting_mood":"divine radiance","color_palette":["lotus pink","moonstone white","saffron gold","midnight blue","jade green"],"tanjore_prompt":"Tanjore painting style: Sukanyā speaking with shy smile and raised hand, richly jeweled but veiled modestly; the husband figure with a Vishnu-like aura as ‘māyā-adhipa’, gold leaf halo and ornate crown-like headpiece; symbolic lotus cradle and auspicious items (kalasha, garlands) in foreground; heavy gold embellishment, saturated reds/greens, gem-studded ornaments, devotional domestic sanctity.","pahari_prompt":"Pahari miniature style: tender interior scene with refined expressions; Sukanyā’s bashful glance and articulate gesture; the husband’s serene, luminous presence; soft textiles, delicate floral patterns, cool blues with warm pink highlights; a small lotus motif suggesting future progeny, rendered with lyrical restraint.","kerala_mural_prompt":"Kerala mural style: bold outlines, Sukanyā and husband in frontal grace; warm yellow-red fields with green accents; stylized lotus cradle icon; emphasis on dharmic union through symmetrical composition and temple-wall ornamentation.","pichwai_prompt":"Pichwai cloth painting style: central lotus mandala representing ‘amogha-yoga’ union; Sukanyā and husband placed within the mandala; intricate floral borders, peacocks, and auspicious symbols (kalasha, conch motifs) woven into the frame; deep blue ground with gold and pink lotuses, devotional domestic mood."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Khamaj","pace":"moderate-narrative","voice_tone":"reverent-soft","sound_elements":["soft veena phrases","temple lamp crackle","gentle bell at sentence ends","low drone"]}
Sandhi Resolution Notes: sukanyā+uvāca→sukanyovāca; dvija-vṛṣa+etat→dvijavṛṣaitat; etat+amogha-yoga→etadamoghayoga; yaḥ+te→yaste; sakṛt+aṅga-saṅgaḥ→sakṛdaṃgasaṃgo; bhūyāt+garīyasi→bhūyādgarīyasi
FAQs
The speaker is Sukanyā, addressing her husband (bhartaḥ) and also using the honorific “dvija-vṛṣa” (“best of Brahmins”), indicating she is speaking to a revered Brahmin figure in the context of the narrative.
“Māyādhipa” means “Lord of māyā (cosmic power/illusion).” Sukanyā is acknowledging that the extraordinary outcome of the condition/boon makes sense because it rests in the power of the supreme, all-pervading lord.
The verse frames marital union and the begetting of offspring as a dharmic good when aligned with a rightful condition (samaya) and virtuous intention—treating progeny (prasava) as a “greater merit” for satīs (virtuous wives).