Shloka 75
Pitṛ-tīrtha Context: Marks of Sin, Śrāddha Discipline, and Karmic Ripening
in Yayāti’s Narrative
तीर्थयात्रोपवासानां व्रतानां च सुकर्मणाम् । स्त्रीधनान्युपजीवंति स्त्रीभगात्यंतजीविता
tīrthayātropavāsānāṃ vratānāṃ ca sukarmaṇām | strīdhanānyupajīvaṃti strībhagātyaṃtajīvitā
เขาอ้างตนว่าจาริกไปยังทีรถะ ถืออุโบสถ อดอาหาร และปฏิบัติวรตอันเป็นกุศล แต่กลับดำรงชีพด้วยทรัพย์ของสตรี—แท้จริงแล้วชีพจรของเขาพึ่งพาอวัยวะลับของสตรีโดยสิ้นเชิง
Unspecified in the provided excerpt (context needed from surrounding verses).
Concept: External religiosity (tīrtha, upavāsa, vrata) without integrity becomes hypocrisy; exploiting women’s wealth while advertising piety is condemned.
Application: Examine motives behind religious acts; ensure financial and sexual ethics; protect women’s autonomy and property; practice devotion with transparency and accountability.
Primary Rasa: bibhatsa
Secondary Rasa: raudra
Type: tirtha
Visual Art Cues: {"scene_description":"A satirical-moral scene: a man in pilgrim garb with a tilaka and prayer beads loudly proclaims vows near a temple gate, while behind him a woman’s jewelry box and coins are being counted, her face turned away in distress. The composition contrasts bright ritual symbols with a shadowed corner of exploitation, exposing the split between appearance and conduct.","primary_figures":["a hypocritical pilgrim/vratin","a distressed woman","a temple doorkeeper or sadhu witnessing","a silent Viṣṇu shrine image in the background"],"setting":"temple entrance on a pilgrimage route with donation box, hanging bells, and a roadside rest pavilion","lighting_mood":"temple lamp-lit with revealing side-shadow","color_palette":["turmeric yellow","indigo blue","brass gold","dusty rose","shadow umber"],"tanjore_prompt":"Tanjore painting style: a temple gateway with gold leaf on bells and lamp flames, a pilgrim figure with exaggerated pious posture, a woman seated with a jewelry casket, a small Viṣṇu icon in the sanctum background, rich reds and greens, ornate border motifs of lotuses and conch-chakra to underscore true devotion versus hypocrisy.","pahari_prompt":"Pahari miniature style: refined figures at a temple threshold, delicate facial expressions showing discomfort and moral tension, cool architectural tones with warm lamp glow, subtle narrative irony through composition—pious display in the foreground, exploitation in a side vignette.","kerala_mural_prompt":"Kerala mural style: bold outlines and clear iconography—temple gate, pilgrim with mālā, woman with wealth box—strong red/yellow/green palette, expressive eyes conveying bibhatsa and warning, didactic temple-wall clarity.","pichwai_prompt":"Pichwai cloth painting style: temple-front scene framed by intricate floral borders and lotus motifs, deep blue background with gold highlights, symbolic conch and chakra motifs, a central moral contrast—public vrata display versus private exploitation—rendered in decorative yet narrative panels."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Kafi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["temple bells","crowd murmur at a pilgrimage site","coin clink (subtle)","brief silence after the punchline-like condemnation"]}
Sandhi Resolution Notes: तीर्थयात्रा+उपवास (द्वन्द्व) → तीर्थयात्रोपवास; स्त्रीधनानि+उपजीवन्ति → स्त्रीधनान्युपजीवन्ति (यण्-सन्धि); स्त्रीभग+अत्यन्तजीविताः → स्त्रीभगात्यन्तजीविताः (स्वर-सन्धि). पाठे IAST ‘aty aṃta’ इति दृश्यते, शुद्धं ‘अत्यन्त’।
FAQs
It condemns hypocrisy: people who outwardly display piety through pilgrimages, fasting, and vows, yet exploit women materially and sexually, making such exploitation their true “means of living.”
It is deliberately blunt to shame predatory dependence—implying their sustenance and identity are rooted not in dharma but in sexual exploitation and parasitic living.
Bhūmi-khaṇḍa frequently frames dharma as integrity of conduct; the verse asserts that external rites (tīrtha, upavāsa, vrata) are nullified when one’s livelihood is grounded in exploitation.