Shloka 37
The Burning of Tripura and the Sacred Greatness of Amarakāṇṭaka
Jvāleśvara on the Narmadā
पापनिर्दय निर्ल्लज्ज कस्ते कोपः स्त्रियोपरि । न दाक्षिण्यं न ते लज्जा न सत्यं शौचवर्जितः
pāpanirdaya nirllajja kaste kopaḥ striyopari | na dākṣiṇyaṃ na te lajjā na satyaṃ śaucavarjitaḥ
ఓ పాపీ, నిర్దయా, నిర్లజ్జా! స్త్రీపై నీ కోపం ఎందుకు? నీలో దాక్షిణ్యం లేదు, లజ్జ లేదు; సత్యం, శౌచం లేనివాడవు।
Unspecified (context-dependent rebuke within the narrative)
Concept: Cruelty toward the vulnerable reveals inner impurity; dharma is measured by satya, śauca, lajjā, and dākṣiṇya—without these, power becomes sin.
Application: Audit your anger: if it targets those with less power, it is adharma. Cultivate truthfulness, cleanliness (outer/inner), and gentleness as daily disciplines.
Primary Rasa: raudra
Secondary Rasa: karuna
Type: celestial_realm
Visual Art Cues: {"scene_description":"The speaker stands like a blazing moral flame, pointing with uncompromising clarity at a cowering, arrogant figure whose aura is smoky and stained. Around them, symbolic emblems hover—an unbroken mirror for satya, a clear water pot for śauca, a veil for lajjā—each dimmed near the shameless one and bright near the righteous speaker.","primary_figures":["righteous female or sage-like speaker","shameless cruel antagonist"],"setting":"A celestial hall that resembles a dharma-sabhā: pillars carved with lotus and conch motifs, a ritual fire at the center acting as witness.","lighting_mood":"divine radiance","color_palette":["flame gold","charcoal black","crimson","pearl white","emerald green"],"tanjore_prompt":"Tanjore painting style: a dharma-sabhā with gold leaf pillars and haloed righteous speaker, the antagonist rendered with darker tones and diminished aura, symbolic satya-mirror and śauca-kalaśa in the composition, rich reds/greens, embossed gold detailing, dramatic moral contrast.","pahari_prompt":"Pahari miniature style: refined court-like setting with delicate architecture, the speaker’s stern expression captured with subtle linework, the antagonist shrinking back, symbolic objects (mirror, water pot) placed like visual metaphors, cool shadows with warm highlights.","kerala_mural_prompt":"Kerala mural style: bold outlines and expressive eyes, the speaker in commanding stance, the antagonist with exaggerated grimace, strong red/yellow/green palette, temple-wall narrative clarity, ornamental borders emphasizing ethical judgment.","pichwai_prompt":"Pichwai cloth painting style: central moral tableau framed by intricate floral borders, symbolic purity motifs (white lotus, clear water pot) contrasted with smoky dark swirls near the antagonist, deep blue background with gold accents, devotional-didactic storytelling tone."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["sharp bell strikes","fire roar (subtle)","mridangam accents","brief thunder-like bass drone","sudden hush at the end of each accusation"]}
Sandhi Resolution Notes: kaste = kaḥ te; striyopari = striyaḥ upari; śaucavarjitaḥ = śauca-varjitaḥ.
FAQs
It condemns cruelty and shameless anger—especially when directed at women—and upholds kindness, modesty, truthfulness, and purity as marks of righteous conduct.
The verse implies the virtues of dākṣiṇya (kindness/gentleness), lajjā (modesty), satya (truthfulness), and śauca (purity).
Yes. It is from Book 3 (Svarga-khaṇḍa), which often includes dharmic instruction and moral evaluation within its narratives.