Shloka 28
The Tale of Sukalā: Illusion, Desire, and the Testing of a Chaste Wife
within the Vena Cycle
ममाधारपरोभूत्वा योद्धुमिच्छसि सांप्रतम् । काम उवाच । तेनापि देवदेवेन महादेवेन शूलिना
mamādhāraparobhūtvā yoddhumicchasi sāṃpratam | kāma uvāca | tenāpi devadevena mahādevena śūlinā
เมื่อท่านอาศัยข้าเป็นที่พึ่งแล้ว ท่านจึงปรารถนาจะต่อสู้ในบัดนี้ กามเทพกล่าว แม้แต่พระมหาเทพ ผู้เป็นเทพแห่งทวยเทพ ผู้ทรงตรีศูล...
Kāma (the god of love)
Concept: Even powerful beings act within dependence and hierarchy; pride in borrowed strength leads to conflict.
Application: Recognize whose support you rely on—act with humility, avoid escalating conflicts fueled by ego.
Primary Rasa: raudra
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"Kāma, poised with sugarcane bow and flower-arrows, confronts an unseen challenger with a sharp, admonishing gaze, as if warning against fighting on borrowed strength. In the background, Mahādeva’s presence is suggested by a towering trident silhouette and a faint crescent-moon aura, hinting at the god-of-gods whose power even love must acknowledge.","primary_figures":["Kāma (Manmatha)","Mahādeva (Śiva) (suggested presence)"],"setting":"A liminal celestial grove at the edge of a deva court—ashoka trees, drifting petals, and a distant, smoky mountain outline evoking Kailāsa without naming it.","lighting_mood":"divine radiance","color_palette":["lotus pink","saffron gold","ash gray","emerald green","midnight blue"],"tanjore_prompt":"Tanjore painting style: Kāma standing front-facing with sugarcane bow and floral arrows, ornate crown and gem-studded ornaments, a subtle trident-and-crescent halo motif behind him indicating Mahādeva’s overshadowing power; gold leaf embellishment on jewelry and halo, rich reds and greens, temple-arch frame, crisp South Indian iconography.","pahari_prompt":"Pahari miniature style: Kāma in delicate profile with refined facial features, holding a sugarcane bow; a misty trident silhouette on a distant ridge, flowering grove with soft petals, cool lyrical naturalism, fine brushwork, gentle gradients, Himalayan-like atmospheric depth.","kerala_mural_prompt":"Kerala mural style: Kāma with bold black outlines, large expressive eyes, stylized floral arrows; background trident motif and crescent moon rendered as symbolic emblems; natural pigment palette with red/yellow/green dominance, temple-wall aesthetic, rhythmic ornamentation.","pichwai_prompt":"Pichwai cloth painting style: Central Kāma amid lotus and creeper motifs, floral borders dense with blossoms; symbolic trident emblem above as a decorative medallion; deep blues and gold accents, intricate patterning, devotional textile symmetry."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["temple bells","conch shell","wind through trees","distant drum"]}
Sandhi Resolution Notes: मम + आधारपरः + भूत्वा → ममाधारपरोभूत्वा (अ + आ = आ; परः + भूत्वा → परोभूत्वा (ओ-संधि)); योद्धुम् + इच्छसि → योद्धुमिच्छसि (म् + इ = मि); तेन + अपि → तेनापि.
FAQs
The verse explicitly marks “kāma uvāca”—Kāma is speaking. The tone is confrontational: he accuses the other party of depending on his support and then seeking to fight.
“Devadeva” means “God of gods,” an epithet of Śiva indicating supreme divinity; “Śūlin” means “the trident-bearer,” identifying Śiva through his weapon (śūla/triśūla).
Yes. The provided Sanskrit line ends mid-construction (“Even by that God of gods…”) and likely continues in the next śloka; a complete English sentence requires the subsequent verse.