Shloka 69
Puṣkara Sacrifice: Gāyatrī’s Marriage, Sāvitrī’s Wrath, Rudra’s Test, and the Tīrtha-Māhātmya
दंडैश्चापि च कीलैश्च उन्मत्तवेषधारिणम् । पीड्यमानस्ततस्तैस्तु द्विजैः कोपमथागमत्
daṃḍaiścāpi ca kīlaiśca unmattaveṣadhāriṇam | pīḍyamānastatastaistu dvijaiḥ kopamathāgamat
لاٹھیوں اور کیلوں سے بھی مارا گیا؛ دیوانے کے بھیس میں وہ ستایا جاتا رہا۔ اُن دِوِجوں کے ہاتھوں عذاب سہتے سہتے آخرکار اُس پر غضب طاری ہو گیا۔
Narrator (contextual speaker not specified in the provided excerpt)
Concept: Unjust harm provokes krodha, which can become destructive; restraint and discernment are safeguards against karmic catastrophe.
Application: Do not escalate conflict; avoid cruelty; recognize that sustained harassment can trigger severe consequences—choose de-escalation and restitution early.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A figure in the guise of a madman is battered with staffs and pegs, his body marked by dust and bruises. In the next instant, his eyes blaze—anger rising like a cosmic fire—while the attackers recoil, sensing that their violence has awakened a terrible power.","primary_figures":["The tormented figure in madman-guise (unmattaveṣadhārin)","Brāhmaṇas with staffs and pegs"],"setting":"A chaotic ground strewn with sticks and broken ritual items; the circle of attackers begins to fracture as fear spreads.","lighting_mood":"thunder","color_palette":["charcoal black","blood red","electric violet","ash white","burning orange"],"tanjore_prompt":"Tanjore painting style: the central figure transitioning from suffering to wrath—half calm, half blazing—surrounded by brāhmaṇas with raised staffs; dramatic gold leaf flames and halo, rich crimson background, ornate border, high-contrast iconography emphasizing the moment of krodha’s ignition.","pahari_prompt":"Pahari miniature style: sequential storytelling within one frame—left side shows beating, right side shows the same figure’s eyes igniting with anger; delicate dust clouds, expressive faces, cool-to-warm gradient palette, refined linework and subtle terror in the attackers’ posture.","kerala_mural_prompt":"Kerala mural style: bold outlines and stylized flames around the enraged face, attackers in angular poses; strong reds and yellows with green accents, temple mural symmetry, large eyes conveying the shift from endurance to wrath.","pichwai_prompt":"Pichwai cloth painting style: allegorical wrath as a ring of flame-lotuses around the central figure; attackers rendered as patterned silhouettes; deep indigo cloth with gold and orange detailing, intricate floral borders, devotional symbolism of cosmic consequence."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["thunder roll","conch blast","drum crescendo","staff strikes","sudden ringing bell"]}
Sandhi Resolution Notes: daṇḍaiḥ + ca + api = daṇḍaiścāpi (Visarga to ś); kīlaiḥ + ca = kīlaiśca (Visarga to ś); pīḍyamānaḥ + tataḥ + taiḥ = pīḍyamānastatastaiḥ (Visarga to s); kopam + atha + agamat = kopamathāgamat (Anusvara assimilation and Savarna Dirgha).
FAQs
It underscores how harassment and humiliation can provoke anger, implicitly warning against both cruelty toward others and the loss of self-control under provocation.
“Dvija” literally means “twice-born” and commonly refers to members of the three higher varṇas who undergo the sacred-thread initiation—especially Brahmins in Purāṇic narrative usage.
A madman’s guise can indicate disguise, testing, or social marginalization; the verse uses it to show the subject’s vulnerable status and the moral weight of how society treats such a person.