Shloka 25
Description of Cyavana’s Austerity and Enjoyment
सुकन्योवाच । राद्धं बत द्विजवृषैतदमोघयोग । मायाधिपे त्वयि विभो तदवैमि भर्तः । यस्तेऽभ्यधायि समयः सकृदंगसंगो । भूयाद्गरीयसि गुणः प्रसवः सतीनाम्
sukanyovāca | rāddhaṃ bata dvijavṛṣaitadamoghayoga | māyādhipe tvayi vibho tadavaimi bhartaḥ | yaste'bhyadhāyi samayaḥ sakṛdaṃgasaṃgo | bhūyādgarīyasi guṇaḥ prasavaḥ satīnām
စူကန်ယာက ပြောသည်—“ဗြာဟ္မဏတို့အနက် အမြတ်ဆုံးရေ၊ ဤကောင်းချီးသည် အမှန်တကယ် ပြည့်စုံလေပြီ—မပျက်မကွက်သော ယောဂပေါင်းစည်းမှု! အရှင်ဘုရား၊ ယခု ကျွန်မ နားလည်ပါပြီ—အလုံးစုံပျံ့နှံ့သော ဝိဘု၊ မာယာ၏ အရှင်၊ သင်၌ ထိုသို့ပင် ဖြစ်၏။ သင့်အပေါ် သတ်မှတ်ထားသော စည်းကမ်း—ကိုယ်ခန္ဓာပေါင်းစည်းမှု တစ်ကြိမ်သာ—သည် သီလရှိသော ဇနီးများအတွက် ပိုမိုကြီးမြတ်သော ကုသိုလ်ဖြစ်ပါစေ၊ အနွယ်အဆက် မွေးဖွားခြင်းဟူ၍။”
Sukanyā
Concept: Marital union, when aligned with dharma and guided by a higher (māyā-adhipa) principle, can become ‘amogha’ (unfailing) and transform a limiting condition into a higher virtue—progeny as a dharmic fruit for satī wives.
Application: Honor commitments and boundaries in relationships; let intimacy be governed by dharma and mutual uplift; view family responsibilities as sacred service rather than mere social expectation.
Primary Rasa: shringara
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"Sukanyā, adorned yet modest, speaks with luminous conviction, her shy smile now carrying purpose as she gestures toward a symbolic lotus cradle—an omen of virtuous progeny. Opposite her stands the ‘māyā-adhipa’ figure, calm and all-pervading, with a subtle cosmic shimmer around him, as if the laws of condition and virtue are being rewritten in gentle light.","primary_figures":["Sukanyā","māyā-adhipa husband figure (sage/divine aura)"],"setting":"Private chamber with ritual purity—flower garlands, a small lamp, a low altar with water pot and sacred thread; hints of cosmic shimmer in the background","lighting_mood":"divine radiance","color_palette":["lotus pink","moonstone white","saffron gold","midnight blue","jade green"],"tanjore_prompt":"Tanjore painting style: Sukanyā speaking with shy smile and raised hand, richly jeweled but veiled modestly; the husband figure with a Vishnu-like aura as ‘māyā-adhipa’, gold leaf halo and ornate crown-like headpiece; symbolic lotus cradle and auspicious items (kalasha, garlands) in foreground; heavy gold embellishment, saturated reds/greens, gem-studded ornaments, devotional domestic sanctity.","pahari_prompt":"Pahari miniature style: tender interior scene with refined expressions; Sukanyā’s bashful glance and articulate gesture; the husband’s serene, luminous presence; soft textiles, delicate floral patterns, cool blues with warm pink highlights; a small lotus motif suggesting future progeny, rendered with lyrical restraint.","kerala_mural_prompt":"Kerala mural style: bold outlines, Sukanyā and husband in frontal grace; warm yellow-red fields with green accents; stylized lotus cradle icon; emphasis on dharmic union through symmetrical composition and temple-wall ornamentation.","pichwai_prompt":"Pichwai cloth painting style: central lotus mandala representing ‘amogha-yoga’ union; Sukanyā and husband placed within the mandala; intricate floral borders, peacocks, and auspicious symbols (kalasha, conch motifs) woven into the frame; deep blue ground with gold and pink lotuses, devotional domestic mood."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Khamaj","pace":"moderate-narrative","voice_tone":"reverent-soft","sound_elements":["soft veena phrases","temple lamp crackle","gentle bell at sentence ends","low drone"]}
Sandhi Resolution Notes: sukanyā+uvāca→sukanyovāca; dvija-vṛṣa+etat→dvijavṛṣaitat; etat+amogha-yoga→etadamoghayoga; yaḥ+te→yaste; sakṛt+aṅga-saṅgaḥ→sakṛdaṃgasaṃgo; bhūyāt+garīyasi→bhūyādgarīyasi
FAQs
The speaker is Sukanyā, addressing her husband (bhartaḥ) and also using the honorific “dvija-vṛṣa” (“best of Brahmins”), indicating she is speaking to a revered Brahmin figure in the context of the narrative.
“Māyādhipa” means “Lord of māyā (cosmic power/illusion).” Sukanyā is acknowledging that the extraordinary outcome of the condition/boon makes sense because it rests in the power of the supreme, all-pervading lord.
The verse frames marital union and the begetting of offspring as a dharmic good when aligned with a rightful condition (samaya) and virtuous intention—treating progeny (prasava) as a “greater merit” for satīs (virtuous wives).