Shloka 39
Yayāti’s Summons to Heaven and the Teaching on Old Age, the Five-Element Body, and Self–Body Discernment
तथा ययातिर्धर्मात्मा स्वसभायां विराजते । तमुवाच महात्मानं राजानं सत्यभूषणम्
tathā yayātirdharmātmā svasabhāyāṃ virājate | tamuvāca mahātmānaṃ rājānaṃ satyabhūṣaṇam
ดังนั้น ยยาติผู้มีจิตเป็นธรรมจึงรุ่งเรืองประทับอยู่ในท้องพระโรงของตน แล้วท่านได้กราบทูลพระมหาราชาผู้ยิ่งใหญ่ ผู้มีสัจจะเป็นเครื่องประดับ
Narrator (textual voice introducing the dialogue); Yayāti is about to speak
Concept: Satya is the true ornament of kingship; splendor without truth is hollow.
Application: Let truth be the ‘ornament’ of speech—especially when addressing those in power; cultivate integrity as the source of real influence.
Primary Rasa: vira
Secondary Rasa: shanta
Type: city
Visual Art Cues: {"scene_description":"In a grand royal hall, Yayāti sits or stands with calm majesty, his face serene, as courtiers and sages form a respectful semicircle. He turns to address a truth-adorned king, the air charged with the gravity of righteous counsel rather than mere politics.","primary_figures":["King Yayāti","the addressed great king (satya-bhūṣaṇa)","courtiers","court sages"],"setting":"Earthly rāja-sabhā with carved wooden pillars, lion-throne, banners, and ritual lamps; attendants holding fly-whisks","lighting_mood":"temple lamp-lit","color_palette":["deep maroon","antique gold","ivory","peacock green","smoky blue"],"tanjore_prompt":"Tanjore painting style: Yayāti in regal posture within a palace sabhā, heavy gold leaf on crown, throne, and jewelry; rich maroon drapery, emerald accents; the ‘satya-bhūṣaṇa’ king opposite with a composed expression; symmetrical court arrangement, gem-studded ornaments, traditional South Indian decorative borders.","pahari_prompt":"Pahari miniature style: an intimate court scene with refined faces and delicate textiles; Yayāti gestures gently while speaking; pale architectural backdrop, patterned carpets, and soft atmospheric shading; cool blues and greens with restrained gold, lyrical naturalism in attendants and drapes.","kerala_mural_prompt":"Kerala mural style: bold outlines, flat pigments; Yayāti and the king shown frontally with large eyes, elaborate crowns; stylized palace pillars and lamps; dominant reds/yellows/greens, rhythmic ornamental framing like a temple mural panel.","pichwai_prompt":"Pichwai cloth painting style: courtly scene framed by lotus and floral borders; deep blue ground with gold highlights; stylized attendants and decorative motifs; emphasis on ornament and pattern, with peacocks in the margins as auspicious symbols."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"reverent-soft","sound_elements":["low mridangam pulse","court ambience hush","lamp crackle","soft bell at counsel’s start"]}
Sandhi Resolution Notes: ययातिः + धर्मात्मा → ययातिर्धर्मात्मा (रेफ-संधि); तम् + उवाच → तमुवाच (स्वर-संधि); स्व + सभायाम् → स्वसभायाम् (समास/संधि); सत्य + भूषणम् → सत्यभूषणम् (समास).
FAQs
The verse describes Yayāti as dharmātmā—righteous-souled and established in dharma—resplendent in his royal assembly.
It portrays the king as truth-adorned—someone whose distinguishing virtue is truthfulness, as if truth itself were his ornament.
By foregrounding dharma (righteousness) and satya (truth), it frames the forthcoming speech as morally weighty—appropriate for a royal court and for instruction in ethical kingship.