Padma Purana — Bhumi Khanda, Shloka 24
The Power of a Chaste Woman: Indra and Kāma Confront Satī’s Radiance
आहूय वीरं मकरंदमेव रसायनं स्वादुगुणैरुपेतम् । सहानिलाद्यैर्निजकर्मयुक्तैः संप्रेषयित्वा पुनरेव कामम्
āhūya vīraṃ makaraṃdameva rasāyanaṃ svāduguṇairupetam | sahānilādyairnijakarmayuktaiḥ saṃpreṣayitvā punareva kāmam
پھر اس نے اس بہادر کو بلا کر مکرند ہی بھیجا—امرت سا رسائن، شیریں اوصاف سے آراستہ—اور ساتھ ہی پران وایو وغیرہ کو، ہر ایک کو اپنے اپنے کام میں لگائے ہوئے؛ یوں خواہش (کام) ایک بار پھر بیدار ہو اٹھی۔
Unspecified in the provided excerpt (context needed from surrounding verses of Bhūmikhaṇḍa 55).
Concept: Desire is reconstituted through rasa (taste/essence) and the coordinated functions of prāṇa and other vāyus; understanding the mechanism helps cultivate restraint and redirection.
Application: Observe how sensory ‘sweetness’ plus bodily energy amplifies craving; regulate inputs (food, media, company), and channel vitality into japa, seva, and vrata discipline.
Primary Rasa: adbhuta
Secondary Rasa: shringara
Type: celestial_realm
Visual Art Cues: {"scene_description":"A symbolic tableau shows a ‘hero’ receiving a golden drop of makaranda—nectar-essence—while translucent currents of prāṇa-vāyu swirl around like subtle winds, each taking its appointed path. In the background, Kāma reappears as a faint, re-ignited flame, suggesting desire’s return through sweetness and breath.","primary_figures":["Kāma (subtle, re-arising)","a ‘vīra’ figure (recipient/agent)","personified Vāyus (Prāṇa, Apāna, Vyāna, Udāna, Samāna—optional, stylized)"],"setting":"An allegorical inner-space: a luminous pavilion that blends garden nectar imagery with subtle-body currents, like a mandala of winds and essences.","lighting_mood":"divine radiance","color_palette":["honey gold","smoky teal","crimson","opal white","midnight blue"],"tanjore_prompt":"Tanjore painting style: allegorical scene with a central figure receiving a nectar-like essence in a golden vessel, swirling prāṇa-winds depicted as ribbon-like halos, Kāma as a small radiant figure or flame motif, heavy gold leaf on nectar and ornaments, rich reds and deep blues, ornate mandala border.","pahari_prompt":"Pahari miniature style: poetic allegory—delicate streams of wind painted as pale translucent curves, a small cup of nectar, restrained palette with cool blues and warm gold, refined faces, minimal architecture suggesting inner space, subtle symbolism over spectacle.","kerala_mural_prompt":"Kerala mural style: bold outlines, stylized vāyu currents as patterned bands, saturated reds/yellows/greens with blue ground, central figure receiving ‘rasa’, Kāma indicated by a flame emblem, temple-wall mandala composition.","pichwai_prompt":"Pichwai cloth painting style: decorative mandala of winds and nectar drops, lotus motifs around a central nectar vessel, deep blue background with gold highlights, bees as symbolic carriers of makaranda, intricate floral borders, allegorical Kāma-flame motif reappearing."}
Audio Atmosphere: {"recitation_mood":"meditative","suggested_raga":"Durga","pace":"slow-meditative","voice_tone":"serene","sound_elements":["soft breath-like drone","tanpura sustain","gentle bell at intervals","near-silence between phrases"]}
Sandhi Resolution Notes: sahānilādyaiḥ = saha + anilādyaiḥ
FAQs
Here “rasāyana” suggests a rejuvenating essence or elixir—something like a life-restoring, nectar-like substance (makaranda) that renews vitality and feeling.
The verse links renewed vitality to the coordinated return/activation of life-forces (prāṇa, metaphorically “winds”) and other faculties, each “engaged in its own function,” implying a holistic restoration.
It implies that desire is not merely psychological but connected to embodied vitality and functioning faculties; when life-energy and senses are reanimated or properly arranged, kāma naturally reappears.