Shloka 31
The Birth of Tāraka and the Prelude to the Deva–Asura War
Topic-based Title
शैल उवाच । नाहं महाव्रते दुष्टः सेव्योहं सर्वदेहिनाम् । विप्रियं ते करोत्येष रुषितः पाकशासनः
śaila uvāca | nāhaṃ mahāvrate duṣṭaḥ sevyohaṃ sarvadehinām | vipriyaṃ te karotyeṣa ruṣitaḥ pākaśāsanaḥ
Śaila berkata: “Wahai yang berikrar agung, aku bukanlah jahat; aku layak dihormati oleh semua makhluk yang berjasad. Indra, Sang Pākaśāsana, yang sedang murka inilah yang melakukan perkara yang tidak menyenangkanmu.”
Śaila
Concept: Do not misplace blame; discern the true agent behind harm and respond without adharma.
Application: Before reacting, verify causes and intentions; practice restraint and truthful speech when accused.
Primary Rasa: vira
Secondary Rasa: raudra
Visual Art Cues: {"scene_description":"A proud mountain-spirit or personified Śaila stands firm, palms open in protest, while distant thunderclouds gather—signaling Indra’s wrath. The air is charged with accusation and defense, as if dharma itself is being weighed in the sky.","primary_figures":["Śaila (personified mountain/being)","Indra (Pākaśāsana, implied)","a great-vowed ascetic (mahāvratin, addressed)"],"setting":"Rocky highland ledge overlooking a storm-darkened horizon; hints of a celestial court in the clouds.","lighting_mood":"forest dappled","color_palette":["slate gray","storm violet","ashen white","indigo blue","lightning gold"],"tanjore_prompt":"Tanjore painting style: Śaila as a dignified, jewel-adorned mountain-personification on a rocky pedestal, one hand raised in oath-like defense; Indra implied in the upper register amid thunderclouds with a faint vajra motif; gold leaf embellishment for lightning streaks and ornaments, rich reds and greens in garments, traditional South Indian iconographic symmetry.","pahari_prompt":"Pahari miniature style: a lyrical Himalayan ridge with Śaila speaking earnestly to a saffron-clad mahāvratin; distant clouds form Indra’s silhouette with a subtle vajra; delicate brushwork, cool blues and grays, refined faces, sparse pine trees and misty valleys.","kerala_mural_prompt":"Kerala mural style: bold black outlines, Śaila rendered as a regal figure with mountain motifs on the torso, the ascetic with elongated eyes and calm posture, Indra’s anger shown as swirling cloud bands; natural pigments with dominant reds/yellows/greens and a dramatic indigo sky.","pichwai_prompt":"Pichwai cloth painting style: symbolic composition—Śaila and the ascetic in the lower field framed by lotus and cloud borders; Indra suggested in the upper field with stylized thunder motifs; intricate floral borders, deep blues and gold accents, peacocks reacting to the storm."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["distant thunder","wind through cliffs","conch shell (faint)","temple bells (far)"]}
Sandhi Resolution Notes: नाहम् = न अहम्. सेव्योहम् = सेव्यः अहम्. करोत्येष = करोति एषः.
FAQs
Pākaśāsana is an epithet of Indra, meaning “the chastiser of Pāka,” commonly used in Purāṇic Sanskrit to refer to the king of the Devas.
Śaila distinguishes between inherent character and blame: he claims he is not “duṣṭa” (wicked) and attributes the harmful act to Indra’s anger, implying that wrath can drive even powerful beings toward improper action.
Not directly. In this verse the focus is moral and interpersonal—deflecting false blame and identifying anger as the cause of “vipriya” (harm/displeasure)—rather than a devotional (bhakti) or pilgrimage (tīrtha) instruction.