Shloka 80
Right Conduct, Offenses Against Brāhmaṇas, Truthfulness, and the Greatness of the Cow
Go-Māhātmya
हत्वा च नरकं यांति दुर्वृत्ता जयकांक्षिणः । एषा च क्षत्त्रिया वृत्तिः सदाचारैस्तु गीयते
hatvā ca narakaṃ yāṃti durvṛttā jayakāṃkṣiṇaḥ | eṣā ca kṣattriyā vṛttiḥ sadācāraistu gīyate
Orang yang berkelakuan jahat, yang menginginkan kemenangan, membunuh lalu menuju neraka. Demikianlah pekerjaan/tugas para kṣatriya, sebagaimana dinyatakan oleh mereka yang berpegang pada sadācāra (adab mulia).
Unspecified (context-dependent within Adhyaya 48; not identified from the single verse alone)
Concept: Victory-lust and wicked conduct corrupt warfare; killing under adharma yields naraka despite worldly success.
Application: Examine motives: if ambition turns cruel, step back; pursue goals without harming others or violating conscience.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Type: celestial_realm
Visual Art Cues: {"scene_description":"A triumphant yet dark-hearted warrior stands amid fallen bodies, his eyes fixed on victory banners while shadowy messengers of Yama gather behind him. The scene dissolves into a vision of naraka—iron gates, smoky skies, and a river of lament—showing the hidden cost of adharma.","primary_figures":["wicked victory-seeking warrior","Yama’s attendants (yamadūtas)","fallen soldiers (implied)"],"setting":"Battlefield transitioning into a hell-vision with iron architecture and smoke; symbolic split-scene composition.","lighting_mood":"storm-lit gloom","color_palette":["charcoal black","blood red","smoke gray","rust brown","cold violet"],"tanjore_prompt":"Tanjore painting style: split-panel moral allegory—left a boastful warrior with ornate but ominous armor, right the gates of naraka with yamadūtas, heavy gold leaf used sparingly as ironic ‘false glory’, deep reds and blacks, jewel-like detailing contrasting with grim subject.","pahari_prompt":"Pahari miniature style: narrative transition from battlefield to hellscape, delicate yet intense expressions, muted smoky palette with sharp red accents, stylized iron gates and shadow figures, moral storytelling through composition and gesture.","kerala_mural_prompt":"Kerala mural style: bold outlines, dramatic faces of yamadūtas, fiery-red and soot-black background, patterned flames and iron motifs, temple-wall didactic clarity emphasizing karmic consequence.","pichwai_prompt":"Pichwai cloth painting style: allegorical dharma panel—central figure tempted by victory, surrounding circular medallions depicting consequences (narrow path to heaven vs descent to naraka), ornate floral borders in dark blues and reds with gold highlights, symbolic rather than gory."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairav","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["thunder","war drums","conch shell abrupt","metallic clang","ominous silence"]}
Sandhi Resolution Notes: यांति → यान्ति (अनुस्वार-लेखनभेद). जयकांक्षिणः → जयकाङ्क्षिणः (ङ् before क). सदाचारैस्तु → सदाचारैः तु (विसर्ग-सन्धि: ः + त् → स् + त्).
FAQs
It reports a view about kṣatriya occupation linked with victory-seeking and warns of the consequence (hell) for the wicked; it frames the act through the lens of moral conduct (sadācāra) rather than blanket approval.
Victory pursued with wicked conduct and killing leads to grave consequences; the verse contrasts such behavior with the standards upheld by those committed to good conduct (sadācāra).
It means “is declared/sung by those of good conduct,” indicating that moral exemplars discuss and evaluate this conduct, highlighting ethical scrutiny rather than mere glorification.