Shloka 125
Viśokā Dvādaśī Vow, Guḍa-Dhenū (Jaggery-Cow) Gift, and Śaila-Dāna (Mountain-Charity) Rites
कर्मक्षये राजराज्यमाप्नोतीह न संशयः । अथातः संप्रवक्ष्यामि लवणाचलमुत्तमम्
karmakṣaye rājarājyamāpnotīha na saṃśayaḥ | athātaḥ saṃpravakṣyāmi lavaṇācalamuttamam
Apabila baki karma lampau telah luput, seseorang pasti memperoleh kedaulatan maharaja di dunia ini—tiada syak. Maka kini akan aku huraikan Lavaṇācala yang utama, gunung yang mulia itu.
Unspecified narrator (contextual speaker not provided in the input excerpt)
Concept: When karmic residue is exhausted, worldly sovereignty (and by implication higher attainments) becomes accessible; ritual giving is framed as a means to purify and ‘spend down’ karmic accretions.
Application: Treat charity and disciplined observance as a long-term purification practice; measure progress by reduced compulsion and increased steadiness rather than immediate results.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Type: mountain
Visual Art Cues: {"scene_description":"A sage-narrator gestures toward a freshly prepared ritual ground where a gleaming ‘salt mountain’ is about to be described. In the background, a cosmic diagram unfurls—mountains and realms hinted like concentric worlds—while the air feels still, as if karma itself is settling into clarity.","primary_figures":["sage narrator","attendant priests","symbolic presence of Viṣṇu (as cosmic witness)"],"setting":"Ritual pavilion with a raised altar; trays of white salt, measuring vessels, and a painted cosmographic mandala on the ground.","lighting_mood":"temple lamp-lit","color_palette":["ivory white","saffron ochre","smoky sandalwood brown","golden amber","deep indigo"],"tanjore_prompt":"Tanjore painting style: a serene yajña-maṇḍapa with a central altar and a pristine white salt-mountain being indicated by a sage; ornate gold-leaf borders, rich vermilion backdrop, gem-studded ornaments on ritual vessels, subtle haloed presence of Viṣṇu as cosmic witness above the scene, traditional South Indian iconographic detailing.","pahari_prompt":"Pahari miniature style: a quiet ritual courtyard with delicate linework; the sage points to a small white mountain of salt on a cloth; cool indigo shadows, soft saffron sky, refined faces, lyrical naturalism with distant hills suggesting Lavaṇācala as both symbol and landscape.","kerala_mural_prompt":"Kerala mural style: bold black outlines and flat natural pigments; the sage in ochre robes beside a stylized white salt-mountain on a red altar cloth; decorative floral bands, large expressive eyes, warm lamp-lit ambience with gold-yellow highlights.","pichwai_prompt":"Pichwai cloth painting style: a devotional-cosmographic tableau where the salt-mountain sits like a sacred offering; lotus borders and intricate floral vines; deep blue ground with gold accents; subtle Viṣṇu symbolism (śaṅkha-cakra motifs) framing the ritual scene."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Yaman","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["soft temple bells","low conch drone","murmured mantra undertone","gentle fire crackle"]}
Sandhi Resolution Notes: राजराज्यमाप्नोतीह = राजराज्यम् + आप्नोति + इह; अथातः = अथ + अतः; लवणाचलमुत्तमम् = लवणाचलम् + उत्तमम्
FAQs
It introduces a shift from a karmic-philosophical statement to a forthcoming description of Lavaṇācala, indicating the text’s pattern of linking moral causality with sacred topography (mountains/places presented as spiritually significant).
Direct bhakti terminology is not present here; the verse instead frames spiritual progress through karmakṣaya (exhaustion of karmic residue) and then transitions into a sacred-place narrative, which later sections often connect to devotion through tīrtha-mahātmya (the greatness of holy places).
It underscores causality: worldly power and status are portrayed as outcomes conditioned by the maturation and exhaustion of prior karma, encouraging responsibility for actions and patience regarding results.