Padma Purana — Bhumi Khanda, Shloka 42
Dialogue of Gobhila and Padmāvatī: Daitya Obstruction vs. the Power of Pativratā Dharma
शृंगारं भूषणं वेषं कृत्वा तिष्ठसि निर्घृणा । किमर्थं हि कृतं पापे कस्यहेतोर्वदस्व मे
śṛṃgāraṃ bhūṣaṇaṃ veṣaṃ kṛtvā tiṣṭhasi nirghṛṇā | kimarthaṃ hi kṛtaṃ pāpe kasyahetorvadasva me
เจ้าประดับประดาด้วยเครื่องแต่งกายและอาภรณ์ แล้วกลับยืนอยู่โดยไร้เมตตา. จงบอกเราเถิด นางผู้มีบาป: การกระทำนี้ทำเพื่อสิ่งใด และเพื่อผู้ใด?”
Unspecified (context needed from surrounding verses; an admonishing interlocutor addressing a woman)
Concept: External adornment without inner compassion and fidelity is condemned; motives behind adharma must be faced.
Application: Examine intentions behind actions; align appearance, speech, and conduct with compassion and integrity; avoid performative virtue.
Primary Rasa: raudra
Secondary Rasa: bibhatsa
Visual Art Cues: {"scene_description":"A stern dharma-admonisher confronts a richly adorned woman whose jewelry gleams against a shadowed forest edge. The contrast between glittering ornaments and the accuser’s austere presence heightens the moral tension, as the woman is pressed to reveal the motive behind her deed.","primary_figures":["Dharma-admonisher (sage/guardian figure)","Adorned woman (accused)"],"setting":"Forest threshold near a rocky path, suggesting a liminal space between society and wilderness; scattered lotus-like wildflowers ironically echo ‘padma’ purity.","lighting_mood":"forest dappled with harsh shafts of light","color_palette":["antique gold","deep maroon","smoky charcoal","leaf green","ivory"],"tanjore_prompt":"Tanjore painting style: a stern sage-like admonisher with raised hand in upadeśa-mudrā confronting a lavishly ornamented woman, heavy gold leaf on jewelry and borders, rich maroon and emerald textiles, temple-like ornamental arch framing a forest threshold, gem-studded ornaments, traditional South Indian iconographic detailing, dramatic moral contrast.","pahari_prompt":"Pahari miniature style: delicate brushwork showing a rocky woodland path and a richly dressed woman with fine ornaments, a stern ascetic pointing in admonition, cool greens and greys with lyrical naturalism, refined facial features, distant hills, subtle emotional tension in posture and gaze.","kerala_mural_prompt":"Kerala mural style: bold black outlines, natural pigments, the admonisher with austere ornaments and expressive eyes, the woman with elaborate hair and jewelry, forest motifs stylized, red-yellow-green palette with controlled gold accents, temple-wall aesthetic emphasizing ethical drama.","pichwai_prompt":"Pichwai cloth painting style: symbolic moral tableau at a forest edge with lotus and vine borders, ornate floral frame, deep indigo background with gold highlights on ornaments, stylized figures in Nathdwara-like decorative richness, peacocks and foliage as witnesses to dharma, intricate textile patterns."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["dry wind through trees","distant temple bell (faint)","footsteps on gravel","brief silence after accusation"]}
Sandhi Resolution Notes: कस्यहेतोः = कस्य हेतोः; ‘पापे’ taken as संबोधन (vocative sense) though form matches locative singular; kṛtvā governs the prior action of putting on adornment/attire.
FAQs
It criticizes outward beauty or display when paired with inner cruelty, demanding accountability for harmful actions and their motives.
Not directly; it targets hypocrisy—external refinement (dress and ornaments) contrasted with a lack of compassion and a sinful act.
This single verse does not identify the speaker; the surrounding narrative in Bhūmi-khaṇḍa, Adhyaya 50 is required to determine the dialogue pair.