Shloka 142
Puṣkara Sacrifice: Gāyatrī’s Marriage, Sāvitrī’s Wrath, Rudra’s Test, and the Tīrtha-Māhātmya
पत्नीं विना न होमोत्र शीघ्रं पत्नीमिहानय । शक्रेणैषा समानीता दत्तेयं मम विष्णुना
patnīṃ vinā na homotra śīghraṃ patnīmihānaya | śakreṇaiṣā samānītā datteyaṃ mama viṣṇunā
بیوی کے بغیر یہاں ہوم (یَجْن) نہیں ہو سکتا؛ جلد میری بیوی کو یہاں لے آؤ۔ یہ شکر (اِندر) لایا ہے، اور یہ مجھے وِشنو نے عطا کی ہے۔
Unspecified (a male ritual-performer speaking within the narrative context)
Concept: Ritual propriety (patnī-sahita yajña) is asserted as indispensable; yet the verse also exposes how dharma-language can be used to justify coercion.
Application: Examine whether ‘rules’ are being invoked to serve righteousness or to rationalize harm; align duty with compassion.
Primary Rasa: raudra
Secondary Rasa: vira
Visual Art Cues: {"scene_description":"A stern ritual-performer stands beside the blazing altar, arm outstretched in command, insisting that the rite cannot proceed without the wife. In the background, Indra’s presence is hinted—thundercloud motifs and a faint celestial chariot—while a subtle Vishnu-emblem (śaṅkha-cakra) suggests the claimed divine authorization.","primary_figures":["Male ritual-performer (unnamed)","Indra (Śakra) as implied agent","Viṣṇu as implied authority","Priests and attendants"],"setting":"Intense yajña-śālā with high flames, ritual implements, and anxious attendants rushing to comply.","lighting_mood":"firelit dramatic","color_palette":["flame orange","charcoal black","antique gold","white ash","royal blue"],"tanjore_prompt":"Tanjore painting style: commanding yajamāna/ritual-performer beside a roaring homa-kunda, priests in motion; Indra suggested with a small celestial vignette (elephant Airāvata, thunder motifs) and Viṣṇu’s symbols hovering as divine sanction; heavy gold leaf on flames and ornaments, rich reds/greens, intricate altar geometry.","pahari_prompt":"Pahari miniature style: dynamic scene with attendants rushing; the ritual-performer’s gesture sharp and angular; stylized smoke curling into the sky where Indra’s chariot is faintly drawn; cool blues contrast with warm fire, delicate detailing of ladles and kusa grass.","kerala_mural_prompt":"Kerala mural style: bold, iconic homa fire; central figure with emphatic hand gesture; Indra and Viṣṇu indicated through emblematic motifs (vajra, śaṅkha-cakra) in the upper register; saturated reds/yellows/greens, temple-wall symmetry.","pichwai_prompt":"Pichwai cloth painting style: ornate yajña pavilion framed by lotus and floral borders; stylized flames and garlands; symbolic śaṅkha-cakra motifs woven into textiles; deep blue background with gold highlights, rhythmic rows of priests and attendants."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairav","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["loud fire crackle","urgent footsteps","sharp priestly calls","conch blast","distant thunder"]}
Sandhi Resolution Notes: पत्नीमिहानय = पत्नीम् + इह + आनय; शक्रेणैषा = शक्रेण + एषा; दत्तेयं = दत्ता + इयम्
FAQs
It reflects the classical dharma-śāstra and ritual ideal that many household rites (especially yajña/homa) are properly performed by the gṛhastha couple together, with the पत्नी (patnī) as a necessary ritual partner.
The verse portrays divine agency in human affairs: Indra is said to have brought her, while Viṣṇu is credited with granting her—linking royal/administrative divine power (Indra) with supreme beneficence/providence (Viṣṇu).
It underscores responsibility and readiness for sacred duty: one should complete the proper conditions for worship and ritual (here, the presence of the पत्नी) rather than proceeding carelessly or incompletely.