Shloka 7
The Power of a Chaste Woman: Indra and Kāma Confront Satī’s Radiance
व्याघुष्य आवां तु व्रजाव काम एनां परित्यज्य सतीं प्रयुज्य । सत्याः प्रसंगेन पुरा मया तु लब्धं फलं पापमयं त्वसह्यम्
vyāghuṣya āvāṃ tu vrajāva kāma enāṃ parityajya satīṃ prayujya | satyāḥ prasaṃgena purā mayā tu labdhaṃ phalaṃ pāpamayaṃ tvasahyam
ข้าร้องตะโกนกล่าวว่า: “มาเถิด ไปกันเถิด โอ้กามะ จงละทิ้งสตรีผู้เป็นสตีนี้เสีย อย่าได้ไล่ตามนางเลย” เพราะกาลก่อน ด้วยการคบหากับผู้สัตย์จริง (ผู้ทรงธรรม) ข้าได้รับผลอันเป็นบาปและเหลือทน
Unspecified in the provided excerpt (context needed from surrounding verses to identify the narrator/speaker).
Concept: Temptation (kāma) must be checked, especially regarding a chaste woman; association with the virtuous is powerful and can expose one’s sin, producing unbearable karmic reaction if one persists in adharma.
Application: When desire arises, name it and step away; seek sat-saṅga, cultivate accountability, and avoid situations that inflame adharma.
Primary Rasa: karuna
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A conflicted figure turns sharply away, raising a hand as if to halt an invisible companion named Kāma. Nearby, a chaste woman stands like a still flame—unmoved, luminous—while the speaker’s face shows the pain of remembered consequences, as if a past curse echoes in the air.","primary_figures":["a chaste woman (satī)","a tormented speaker (offender/penitent)","personified Kāma (subtle, shadowy presence)"],"setting":"Edge of a hermitage path with flowering creepers and a small shrine stone; the boundary between temptation (wild growth) and restraint (ordered sacred space).","lighting_mood":"moonlit with moral chiaroscuro","color_palette":["midnight blue","lotus pink","pale jasmine white","bronze","shadow violet"],"tanjore_prompt":"Tanjore painting style: satī depicted with serene face and gold-leaf aura, standing near a small shrine; the speaker recoils with expressive gesture; Kāma suggested as a dark, ornate silhouette with a faint bow; rich reds/greens, embossed gold borders, jewel-like highlights emphasizing the satī’s tejas.","pahari_prompt":"Pahari miniature style: lyrical moonlit path, delicate flora; satī calm and centered, speaker in dynamic turning pose; Kāma rendered as a faint translucent figure; cool palette with fine brushwork and emotional subtlety.","kerala_mural_prompt":"Kerala mural style: bold outlines, stylized eyes; satī frontal and steady, speaker angled in agitation; Kāma as a patterned shadow with bow motif; warm reds/yellows against deep blue background, temple-wall narrative clarity.","pichwai_prompt":"Pichwai cloth painting style: satī framed by lotus motifs and floral borders; Kāma indicated through decorative bow-and-flower iconography; deep blue cloth ground with gold and white detailing; peacocks at corners, emphasizing the tension between desire and dharma."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Desh","pace":"moderate-narrative","voice_tone":"emotional","sound_elements":["night insects","soft ankle-bell chime","distant temple bell","breath-like pauses"]}
Sandhi Resolution Notes: आवां→आवाम् (द्विवचन-प्रथमा/द्वितीया); व्रजाव (व्रजावः इति लट्-उत्तम-द्विवचन रूपम्); पापमयं त्वसह्यम्→पापमयं तु असह्यम् (तु + असह्यम् sandhi).
FAQs
“Kāma” refers to desire—often personified as the deity Kāma (Kamadeva)—here treated as an inner impulse that urges pursuit of a virtuous woman.
It warns against letting desire target a chaste/virtuous person and stresses restraint; it also highlights that actions and associations can yield painful, sinful consequences.
The speaker recalls having previously gained a “fruit” that was saturated with sin and difficult to endure, using that memory as a reason to renounce the present temptation and withdraw.