Varaha Purana 193.13 — Adhyaya 193, Shloka 13
Naciketas’ Journey to Yama’s Abode and the Eulogy of Truthfulness
तेन रुष्टेन शप्तोऽभूत्पुत्रः परमधार्मिकः ॥ गच्छ शीघ्रं यमं पश्य मम क्रोधेन दुर्मते ॥
tena ruṣṭena śapto 'bhūt putraḥ paramadhārmikaḥ || gaccha śīghraṃ yamaṃ paśya mama krodhena durmate ||
అతడు కోపించగా పరమధార్మికుడైన కుమారుడు శపింపబడెను—“శీఘ్రముగా వెళ్ళి యముని దర్శించు; నా క్రోధముచేత, ఓ దుర్మతీ!”
Unspecified (narrative voice; speaker of direct address not named in excerpt)
Varaha Avatara Context: {"is_varaha_focus":false}
Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor"}
Mathura Mandala: {"is_mathura_related":false}
Dharma Shastra: {"has_dharma_rule":true,"topic":"prayaschitta","instruction_summary":"Uncontrolled anger and harsh speech (śāpa) are ethically perilous; speech-acts carry karmic force and can propel others into suffering realms.","karmic_consequence":"Indulging krodha leads to harmful outcomes and binds both curser and cursed to karmic entanglement; restraint and reconciliation avert demerit and future suffering."}
Vrata Mahatmya: {"has_vrata":false}
Cosmic Boar Symbolism: {"has_symbolism":false}
Philosophical Teaching: {"has_teaching":true,"teaching_type":"karma of speech and emotion","core_concept":"Krodha distorts buddhi; a spoken curse is a karmic act that shapes destiny—ethical life requires mastery of speech and anger.","practical_application":"Practice kṣamā (forbearance), pause before speaking in anger, and use corrective speech without malice; seek atonement when harm is done."}
Subject Matter: ["Ethics","Karma and Retribution","Speech Acts (curse/blessing)"]
Primary Rasa: raudra
Secondary Rasa: bhayānaka
Type: domestic-ascetic threshold (gṛha/āśrama)
Related Themes: Varāha Purāṇa: discussions of krodha as adharma and of Yama/naraka themes in ethical sections
Visual Art Cues: {"scene_description":"A tense moment: an elder sage, face stern with anger, pronounces a curse upon his righteous son, who stands composed yet struck by fate; a shadowy hint of Yama’s realm in the background.","item_prompts":["elder with raised hand in śāpa-gesture","son with calm but pained expression","aura darkening around the words","symbolic buffalo/black figure hinting Yama","forest-hermitage setting"],"kerala_mural_prompt":"Kerala mural: dramatic raudra expression, bold outlines, contrasting dark aura near the curse, son in composed posture, symbolic Yama silhouette at edge.","tanjore_prompt":"Tanjore: high-contrast central figures, gold accents on halos muted by dark background, embossed gesture of curse, symbolic Yama iconography subtle.","mysore_prompt":"Mysore: expressive faces with controlled drama, nuanced shading for anger vs composure, detailed hermitage interior.","pahari_prompt":"Pahari: narrative vignette with emotive faces, minimal props, a distant dark figure/animal suggesting Yama, cool-toned landscape."}
Audio Atmosphere: {"recitation_mood":"tense, admonitory","suggested_raga":"Bhairavi (pathos/gravitas) or Shubhapantuvarali (austere intensity)","pace":"madhyama with emphatic pauses","voice_tone":"sharp on the curse-words, then grave and controlled"}
FAQs
It reflects a common Purāṇic narrative device: moral causality is expressed through speech-acts (śāpa), illustrating how social-ethical order is reinforced in classical Sanskrit literature.
No specific geographic site is named in this verse; the reference is to Yama as a mythic-judicial figure rather than a place-name.
The verse foregrounds the destructive force of anger (krodha) and the gravity of harmful speech, implying restraint and responsibility in judgment.
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