Shloka 42
Narmadā
Revā) Tīrtha Greatness: The Gandharva Maidens’ Curse Narrative (Acchodā Episode Begins
मोहयंति मदयंति रागिणं योषितः स्वललितैर्मनोहरैः । मोदयंति मदयंति मामिमा धर्मरक्षणपरं हि स्वैर्गुणैः
mohayaṃti madayaṃti rāgiṇaṃ yoṣitaḥ svalalitairmanoharaiḥ | modayaṃti madayaṃti māmimā dharmarakṣaṇaparaṃ hi svairguṇaiḥ
योषितः स्वललितैर्मनोहरैः रागिणं मोहयन्ति मदयन्ति। किन्तु मामिमे गुणा मोदयन्ति मदयन्ति, धर्मरक्षणपराः स्वगुणैरेव॥
Unspecified (context-dependent narrator/speaker within Svarga-khaṇḍa 3.22)
Concept: Allure intoxicates the rāgī, but dharma-protecting virtues intoxicate (uplift) the wise—choose the higher ‘mada’ of virtue.
Application: Redirect craving into constructive zeal: take delight in vows, charity, truthfulness, and service; cultivate companions and habits that ‘intoxicate’ with goodness rather than desire.
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A split-scene allegory: on one side, a passion-driven man staggers as if intoxicated, ensnared by shimmering ornaments and swirling perfume-mists; on the other, a calm devotee-sage stands upright, eyes bright, holding a dharma-scroll and a lotus, surrounded by luminous symbols of virtues that seem to ‘inebriate’ him with joy. The composition visually turns ‘mada’ from darkness to light.","primary_figures":["a rāgī (passion-driven man)","a dharma-protecting sage/devotee","allegorical figures of virtues (satya, dayā, śama) as subtle attendants"],"setting":"symbolic courtyard transitioning from shadowed pleasure-garden to a lamp-lit dharma hall","lighting_mood":"transition from smoky dusk to divine radiance","color_palette":["charcoal black","incense violet","lamp gold","lotus pink","turquoise"],"tanjore_prompt":"Tanjore painting style: dual-panel composition—left side ornate pleasure-garden with heavy jewelry and swirling patterns, right side a radiant dharma hall with gold leaf halos, the sage holding a palm-leaf dharma text and lotus, virtues personified as small attendants with gem-studded ornaments, rich reds/greens and embossed gold detailing.","pahari_prompt":"Pahari miniature style: lyrical diptych with delicate brushwork—left a dim garden with cool purples and blues, right a bright veranda with pale gold light, refined faces showing delusion vs serenity, subtle floral motifs and a clean horizon line, minimal but expressive symbolism.","kerala_mural_prompt":"Kerala mural style: bold outlines and symbolic clarity—left side swirling dark motifs around the rāgī, right side symmetrical virtue emblems around the sage, strong red-yellow-green palette, large expressive eyes, temple-wall narrative framing.","pichwai_prompt":"Pichwai cloth painting style: central lotus medallion containing the serene devotee, outer border showing small vignettes of temptation dissolving into floral virtue motifs, deep indigo ground with gold highlights, intricate lotuses and peacocks signifying uplifted joy."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Desh","pace":"moderate-narrative","voice_tone":"reverent-soft","sound_elements":["tanpura drone","soft mridang pulse","temple bells on the dharma line","wind chimes fading from the ‘temptation’ half"]}
Sandhi Resolution Notes: svalalitairmanoharaiḥ → su-lalitaiḥ + mano-haraiḥ; māmimā → mām + imāḥ; svairguṇaiḥ → svaiḥ + guṇaiḥ.
FAQs
It contrasts sensual allure that bewilders a desire-driven person with inner virtues that strengthen and delight one who is committed to protecting dharma.
The verse encourages restraint from passion and attraction to transient pleasures, and recommends cultivating qualities that uphold dharma.
Grammatically it refers to a feminine plural; in sense it points to virtues/qualities (guṇāḥ) that support dharma—i.e., dharmic traits rather than sensual enticements.