Shloka 60
Rudra’s Removal of Brahmahatyā; Kapālamocana and Avimukta Māhātmya; Origins of Nara and Karṇa
link to Arjuna/Karna query
सहस्रनेत्ररक्तोत्थो नरोऽयं मदनुग्रहात् । स्वांशभूतो द्वापरांते योक्तव्यो भूतले त्वया
sahasranetraraktottho naro'yaṃ madanugrahāt | svāṃśabhūto dvāparāṃte yoktavyo bhūtale tvayā
Dengan anugerah-Ku, insan ini bangkit daripada darah Si Seribu Mata (Indra). Dia lahir sebagai sebahagian daripada hakikat-Ku; pada penghujung Yuga Dvāpara, engkau hendaklah menugaskannya di bumi.
Unspecified in the provided excerpt (context needed from surrounding verses)
Concept: Divine will can manifest through extraordinary origins, and such beings are appointed for yuga-specific restoration of order.
Application: Treat one’s abilities as entrusted service rather than ego; align action with the needs of the time and the guidance of dharma.
Primary Rasa: adbhuta
Secondary Rasa: vira
Type: celestial_realm
Visual Art Cues: {"scene_description":"In a celestial chamber, a radiant deity bestows grace: from a crimson drop associated with the Thousand-Eyed Indra, a human figure rises—newborn yet luminous—marked as an aṃśa of the speaker’s own essence. The deity gestures toward a vision of the earth at the Dvāpara’s end, indicating the destined descent and mission.","primary_figures":["unnamed divine speaker (deva)","Indra (Sahasranetra)","newly arisen man (aṃśa-born)","Vṛddhaśravas (as recipient/agent, if staged)"],"setting":"celestial court with cloud-throne, jeweled pillars, and a floating vision-disc showing Bhūtala","lighting_mood":"divine radiance","color_palette":["ruby red","sapphire blue","pearl white","gold leaf","storm-cloud gray"],"tanjore_prompt":"Tanjore painting style: jeweled celestial court with Indra as Sahasranetra and a radiant deity commissioning an aṃśa-born man; heavy gold leaf on crowns and halos, gem-studded ornaments, rich maroon and emerald drapery, a circular medallion depicting the earth at Dvāpara’s end, ornate lotus borders.","pahari_prompt":"Pahari miniature style: airy celestial pavilion with delicate clouds, Indra and a luminous deity in refined profiles; a small human figure emerging from a crimson drop motif, and a painted vignette of earth below; cool blues and soft golds, intricate textiles, lyrical composition.","kerala_mural_prompt":"Kerala mural style: bold-outlined divine assembly with large expressive eyes, Indra identifiable by multiple eye motifs on aura, the commissioned man rising in red tones; strong red-yellow-green palette, stylized cloud bands, temple-wall narrative clarity.","pichwai_prompt":"Pichwai cloth painting style: cosmic commission framed by lotus and floral borders; deep blue background with gold highlights, a central haloed deity and Indra, the aṃśa-born figure emerging in ruby tones; intricate motifs suggesting yuga-cycle wheels and celestial lotuses."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["conch shell","celestial chimes","low drum pulse","wind through clouds","resonant silence"]}
Sandhi Resolution Notes: नरः + अयम् = नरोऽयम्; मदनुग्रहात् = मत् + अनुग्रहात् (षष्ठी-सम्बन्ध); स्वांशभूतः समास; द्वापरान्ते समास.
FAQs
“Sahasranetra” is a common epithet of Indra. The verse says the man is produced from Indra’s blood, by the speaker’s grace.
It indicates that the person is not ordinary but carries a portion (aṁśa) of the speaker’s own divine power/essence, suggesting a divinely empowered agent rather than a purely human origin.
The verse frames an act of duty: the listener is instructed to place/engage this divinely empowered person on earth at a specific cosmic time (the end of Dvāpara), emphasizing obedience to divine timing and purpose.