Padma Purana — Bhumi Khanda, Shloka 193
Pitṛmātṛtīrtha Greatness & the Discourse on Embodiment: Karma, Birth, Impurity, and Dispassion
तद्वद्भुजंगसर्पाणां क्रोधे दुःखं च दारुणम् । दुष्टानां घातनं लोके पाशेन च निबंधनम्
tadvadbhujaṃgasarpāṇāṃ krodhe duḥkhaṃ ca dāruṇam | duṣṭānāṃ ghātanaṃ loke pāśena ca nibaṃdhanam
اسی طرح بھجنگ اور سانپوں میں جب غصہ اٹھتا ہے تو دکھ نہایت ہولناک ہوتا ہے؛ اور دنیا میں بدکاروں کو قتل بھی کیا جاتا ہے اور پھندے (پاش) سے باندھا بھی جاتا ہے۔
Unspecified (context not provided in the input excerpt)
Concept: Krodha is itself duḥkha and a cause of further bondage; wickedness invites restraint and punishment, mirroring karmic law.
Application: Practice kṣamā and pause before reacting; use japa or nāma-smaraṇa when anger rises; avoid harming feared creatures (snakes) and instead relocate safely—compassion with prudence.
Primary Rasa: karuna
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A coiled serpent rises with flared hood, its eyes burning with anger, while a shadowy noose descends like the visible form of karmic consequence. In the background, a village edge shows people cautiously restraining a dangerous wrongdoer, suggesting that inner poison (krodha) and outer punishment mirror each other.","primary_figures":["serpent (nāga)","a symbolic figure of Dharma/Varuṇa with pāśa (optional, allegorical)","villagers/guards restraining a wicked man (dūṣṭa)"],"setting":"twilight at the boundary of forest and village, with a path and a small shrine in the distance","lighting_mood":"moonlit with ominous highlights","color_palette":["indigo night","cobra-hood black","silver moonlight","rust red","earth brown"],"tanjore_prompt":"Tanjore painting style: allegorical scene with a stylized nāga in the foreground, gold leaf accents on the hood patterns; a dignified Dharma/Varuṇa-like figure holding a pāśa with gem-studded ornaments; background villagers restraining a wrongdoer; rich crimson and emerald textiles, embossed gold borders framing the moral tableau.","pahari_prompt":"Pahari miniature style: delicate moonlit forest edge with a poised serpent, fine scale detailing; a faint, almost poetic noose motif in the sky; small human figures near a village gate; cool blues and soft browns, lyrical restraint rather than horror.","kerala_mural_prompt":"Kerala mural style: bold nāga with dramatic eyes and patterned hood, thick black outlines; a pāśa motif curling across the composition; rhythmic arrangement of figures, strong reds and yellows against deep green background, temple-wall symmetry.","pichwai_prompt":"Pichwai cloth painting style: symbolic nāga framed by ornate floral borders and lotus motifs; the pāśa rendered as a decorative yet ominous loop; deep blue ground with gold highlights, peacocks at corners to balance the composition while keeping the moral tension."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["low drone (tanpura)","soft hiss-like sibilants in chanting","distant owl call","single conch accent at cadence"]}
Sandhi Resolution Notes: तद्वद्भुजङ्गसर्पाणाम् = तद्वत् + भुजङ्गसर्पाणाम्; पातश्च (अन्यत्र) इव, अत्र च = conjunction; (IAST nibaṃdhanam = निबन्धनम्)
FAQs
It warns that anger leads to dreadful suffering, and it also states a social-ethical principle: the wicked meet restraint and punishment (binding and even death) in worldly life.
Serpents are used as a vivid analogy for impulsive, dangerous wrath—suggesting that such anger brings severe consequences and suffering.
Control of anger is essential; unchecked wrath leads to harm and invites punitive outcomes, while dharmic conduct avoids the cycle of violence and restraint.