Shloka 27
हिंसा चैवापरा तृष्णा याच्ञात्मज्ञाननाशिका । यदेतद्द्रविणं नाम प्राणा ह्येते बहिश्चराः
hiṃsā caivāparā tṛṣṇā yācñātmajñānanāśikā | yadetaddraviṇaṃ nāma prāṇā hyete bahiścarāḥ
Kekerasan, dan juga cela lain—tṛṣṇā (ketamakan)—serta meminta-minta, memusnahkan pengetahuan Ātman. Apa yang disebut orang sebagai “kekayaan” sebenarnya ialah prāṇa ini yang meluru keluar menuju hal-hal lahiriah.
Unspecified (narrative voice not provided in the input excerpt; commonly within Svarga-khaṇḍa dialogues such teachings are framed in the Pulastya–Bhīṣma tradition)
Concept: Violence, craving, and begging erode ātma-jñāna; what is called ‘wealth’ is actually the outward-rushing life-breaths bound to externals.
Application: Reduce craving-driven consumption; practice non-violence in thought/speech/action; avoid manipulative dependence; do daily prāṇāyāma/japa to turn prāṇa inward.
Primary Rasa: shanta
Secondary Rasa: bibhatsa
Visual Art Cues: {"scene_description":"A yogic aspirant sits beside a still lake; from his chest emanate faint streams of breath-light trying to rush toward glittering objects—coins, jewels, and food—arrayed like temptations on the shore. Above, a translucent lotus blooms, symbolizing inward-turning prāṇa and the recovery of Self-knowledge as the temptations fade into mist.","primary_figures":["yogic aspirant (sādhaka)","symbolic personifications of craving and violence (shadow forms)"],"setting":"lakeside at dawn with mist, scattered worldly objects as symbolic temptations, distant forest line","lighting_mood":"misty dawn with divine radiance","color_palette":["pearl white","smoky gray","saffron glow","emerald green","muted gold"],"tanjore_prompt":"Tanjore painting style: central sādhaka in meditation, with stylized breath-streams rendered as gold filigree lines reaching toward jeweled objects; gold leaf highlights on the breath-lines and lotus above; rich reds/greens in the border, gem-like detailing on temptations contrasted with the ascetic’s simplicity.","pahari_prompt":"Pahari miniature style: lyrical dawn lake with delicate mist; the sādhaka’s calm face contrasted with faint shadowy forms of tṛṣṇā and hiṃsā at the margins; cool palette with soft saffron horizon; refined naturalism and subtle symbolism of outward-flowing prāṇa.","kerala_mural_prompt":"Kerala mural style: bold outlines; the aspirant seated with stylized prāṇa currents as ribbon-like forms; shadow demons of craving and violence in the corners; red/yellow/green palette with a luminous lotus emblem above, temple-wall narrative clarity.","pichwai_prompt":"Pichwai cloth painting style: ornate lotus borders; central medallion of a meditating sādhaka with breath motifs; surrounding panels show temptations (coins, ornaments) dissolving into floral patterns; deep blue ground with gold accents, peacocks and lotuses used symbolically rather than celebratory."}
Audio Atmosphere: {"recitation_mood":"meditative","suggested_raga":"Bhupali","pace":"slow-meditative","voice_tone":"serene","sound_elements":["gentle lake water","morning birds","soft tanpura drone","subtle conch swell","long pauses for reflection"]}
Sandhi Resolution Notes: ca + eva → caiva; caiva + aparā → caivāparā; yat + etat → yadetat; etat + draviṇam → etaddraviṇam; hi + ete → hyete
FAQs
The verse reframes “wealth” as the vital energy that flows outward into sense-objects and worldly pursuits; when prāṇas are driven externally, one mistakes that outward momentum for prosperity.
It states that violence, craving, and a begging mentality erode ātma-jñāna; moral restraint and inner contentment support inwardness, which is necessary for realizing the Self.
Avoid harming others, curb craving, and do not base life on solicitation; instead, cultivate restraint and inward focus so that one’s life-energy supports clarity and Self-knowledge rather than external chasing.