Shloka 73
Means to Slay Tāraka: Girijā’s Birth, Kāma’s Burning, and Umā’s Austerities
ओंकारवक्त्रा गायत्री त्वमिति ब्रह्मवादिभिः । आक्रांतैरूर्जिताकारा राजभिश्च महाभुजैः
oṃkāravaktrā gāyatrī tvamiti brahmavādibhiḥ | ākrāṃtairūrjitākārā rājabhiśca mahābhujaiḥ
برہمن کے ویدانتی تمہیں یوں پکارتے ہیں: “تم وہ گایتری ہو جس کا چہرہ اوم ہے”؛ اور زمین کو فتح کرنے والے زورآور، قوی ہیکل، عظیم بازو بادشاہ بھی تمہیں یاد کرتے ہیں۔
Not explicitly identifiable from the single verse (context required from surrounding verses of Adhyaya 43).
Concept: The goddess is identified with Gāyatrī whose ‘face’ is Oṃ—sacred sound as the gateway to Brahman; both sages and kings rely on the same mantra-power.
Application: Unify contemplation and action: let daily japa/recitation (Oṃ/Gāyatrī) steady the mind, and let leadership/power be restrained by sacred remembrance.
Primary Rasa: adbhuta
Secondary Rasa: vira
Visual Art Cues: {"scene_description":"A luminous goddess identified as Gāyatrī stands with a subtle Oṃ symbol radiating from her mouth/face like a golden seal of sound. On one side, Brahmavādins sit in disciplined rows with palm-leaf texts; on the other, great-armed kings in armor bow with humility, showing mantra’s authority over both wisdom and power.","primary_figures":["Gāyatrī (with Oṃ as mukha)","Brahmavādins (Vedic sages)","Mahābhuja kings (conquerors turned devotees)"],"setting":"A grand sacrificial pavilion blending forest āśrama and royal court—fire altar at center, banners and Vedic seats around","lighting_mood":"temple lamp-lit with divine radiance","color_palette":["antique gold","sandalwood beige","deep maroon","smoke gray","peacock blue"],"tanjore_prompt":"Tanjore painting style: Gāyatrī with an Oṃ-emblazoned golden aura emerging from her mukha, sages with manuscripts and kings with jeweled crowns kneeling, heavy gold leaf on halos and ornaments, rich maroons and greens, symmetrical yajña-maṇḍapa composition.","pahari_prompt":"Pahari miniature style: refined goddess with delicate features, a softly painted Oṃ glyph as luminous breath, sages in white seated near a small fire altar, kings in subdued regal attire offering respects, cool palette with warm highlights, lyrical court-āśrama fusion.","kerala_mural_prompt":"Kerala mural style: bold outlined Gāyatrī with prominent eyes, Oṃ motif integrated into facial halo, rows of sages and kings in stylized poses, natural pigment reds/yellows/greens, temple-wall grandeur and ritual geometry.","pichwai_prompt":"Pichwai cloth painting style: central goddess with Oṃ radiance, surrounding panels of sages chanting and kings offering lamps, ornate floral borders and lotus motifs, deep blue background with gold accents, devotional symmetry."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["Vedic chant undertone","tanpura drone","temple bells","crackle of sacred fire"]}
Sandhi Resolution Notes: oṃkāravaktrā = oṃkāra-vaktrā; tvamiti = tvam iti; ākrāṃtairūrjitākārā = ākrāntaiḥ ūrjita-ākārā; rājabhiśca = rājabhiḥ ca.
FAQs
It presents Gāyatrī as foremostly expressed or headed by Oṃ—suggesting that the sacred syllable Oṃ is the preeminent ‘face’ (front/entry) of her invocation and identity.
The verse highlights Gāyatrī’s universal reverence across social and spiritual domains: contemplatives (brahmavādins) approach her through metaphysical insight, while rulers honor her as a source of power, legitimacy, and victorious strength.
True strength is aligned with sacred knowledge: even worldly power (kingship and conquest) is portrayed as turning toward the highest mantra-principle, implying that authority should be grounded in dharma and reverence for the sacred.