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Padma Purana — Bhumi Khanda, Shloka 31

The Account of Sunīthā

within the Vena Narrative

कायनाशकरी चिंता बल तेजः प्रणाशिनी । नाशयेत्सर्वसौख्यं तु रूपहानिं निदर्शयेत्

kāyanāśakarī ciṃtā bala tejaḥ praṇāśinī | nāśayetsarvasaukhyaṃ tu rūpahāniṃ nidarśayet

Lo âu làm hao mòn thân thể, tiêu tan sức lực và khí lực. Nó xóa sạch mọi an lạc và khiến dung sắc tàn phai.

kāyanāśakarībody-destroying
kāyanāśakarī:
Karta (कर्ता/Subject-complement)
TypeAdjective
Rootkāya + nāśa + karī (प्रातिपदिक); kāya (प्रातिपदिक) + nāśa (प्रातिपदिक) + karī (प्रातिपदिक)
FormStrīliṅga (स्त्रीलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन); tatpuruṣa: 'kāyasya nāśaṃ karoti' = 'causing destruction of the body'; viśeṣaṇa of 'ciṃtā'
ciṃtāworry
ciṃtā:
Karta (कर्ता/Subject)
TypeNoun
Rootciṃtā (प्रातिपदिक)
FormStrīliṅga (स्त्रीलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन)
balastrength
bala:
Karma (कर्म/Object, implied)
TypeNoun
Rootbala (प्रातिपदिक)
FormNapुṃsakaliṅga (नपुंसकलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन); used as object-domain with praṇāśinī ('destroyer of strength')
tejaḥvigor, brilliance
tejaḥ:
Karma (कर्म/Object, implied)
TypeNoun
Roottejas (प्रातिपदिक)
FormNapुṃsakaliṅga (नपुंसकलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन); coordinated with 'bala' as object-domain
praṇāśinīdestroying
praṇāśinī:
Karta (कर्ता/Subject-complement)
TypeAdjective
Rootpra + nāśinī (प्रातिपदिक); from √naś (नश् धातु) with -inī
FormStrīliṅga (स्त्रीलिङ्ग), Prathamā (प्रथमा/Case 1), Ekavacana (एकवचन); viśeṣaṇa of 'ciṃtā'; 'destroying (bala, tejas)'
nāśayetwould destroy / should destroy
nāśayet:
Kriyā (क्रिया/Verb)
TypeVerb
Root√naś (नश् धातु)
FormVidhi-liṅ (विधिलिङ्/Optative), Prathama puruṣa (प्रथमपुरुष/3rd person), Ekavacana (एकवचन); parasmaipada
sarvasaukhyaṃall happiness
sarvasaukhyaṃ:
Karma (कर्म/Object)
TypeNoun
Rootsarva + saukhya (प्रातिपदिक); sarva (प्रातिपदिक) + saukhya (प्रातिपदिक)
FormNapुṃsakaliṅga (नपुंसकलिङ्ग), Dvitīyā (द्वितीया/Case 2), Ekavacana (एकवचन); karmadhāraya: 'sarvaṃ saukhyaṃ' = 'all happiness'; object of 'nāśayet'
tubut, indeed
tu:
Sambandha (सम्बन्ध/Discourse particle)
TypeIndeclinable
Roottu (अव्यय)
FormAvadhāraṇa/viśeṣaṇa-avyaya (अव्यय), adversative/emphatic particle
rūpahāniṃloss of beauty
rūpahāniṃ:
Karma (कर्म/Object)
TypeNoun
Rootrūpa + hāni (प्रातिपदिक); rūpa (प्रातिपदिक) + hāni (प्रातिपदिक)
FormStrīliṅga (स्त्रीलिङ्ग), Dvitīyā (द्वितीया/Case 2), Ekavacana (एकवचन); tatpuruṣa: 'rūpasya hāniḥ' = 'loss of beauty'; object of 'nidarśayet'
nidarśayetwould show/indicate
nidarśayet:
Kriyā (क्रिया/Verb)
TypeVerb
Rootni + √dṛś (दृश् धातु)
FormVidhi-liṅ (विधिलिङ्/Optative), Prathama puruṣa (प्रथमपुरुष/3rd person), Ekavacana (एकवचन); parasmaipada

Unspecified (contextual narrator/teacher voice within Bhūmi-khaṇḍa Adhyaya 33)

Concept: Chronic worry is physically and spiritually corrosive: it destroys the body, strength, radiance, happiness, and even outward beauty.

Application: Treat worry as a health-and-sadhana leak: replace rumination with a small act of dharma (charity, apology, truthful speech) and a small act of bhakti (nama-japa, offering water to Tulasi/Vishnu).

Primary Rasa: karuna

Secondary Rasa: bhayanaka

Visual Art Cues: {"scene_description":"A person sits hunched with a dark cloud of tangled thoughts above the head, while their body’s glow fades—strength and beauty depicted as dimming aureoles. In the background, a small Vishnu lamp and tulasi pot remain steady, suggesting the alternative refuge of worship and calm.","primary_figures":["householder or seeker afflicted by worry","(symbolic) personified Chintā as a shadowy figure","(optional) Vishnu lamp/shrine as stabilizing presence"],"setting":"simple home shrine corner with a tulasi pot, oil lamp, and a low seat; the rest of the room fades into gray","lighting_mood":"temple lamp-lit","color_palette":["smoke gray","lamp gold","deep maroon","muted teal","pale ivory"],"tanjore_prompt":"Tanjore painting style: central figure with fading aura, shadowy swirling motifs above as 'chintā'; a bright gold-leaf oil lamp before a Vishnu icon and tulasi leaves counterbalancing the darkness; rich maroon backdrop, ornate gold borders, high-contrast symbolism of tejas vs depletion.","pahari_prompt":"Pahari miniature style: intimate interior scene with delicate lines; the worried figure’s posture conveys fatigue; a small shrine glows softly; the 'worry cloud' rendered as fine ink-like curls; subdued palette with a single warm lamp highlight.","kerala_mural_prompt":"Kerala mural style: bold outlines; worried figure with expressive eyes and drooping shoulders; stylized dark spiral above; bright lamp and tulasi pot in saturated reds/yellows/greens; strong iconographic contrast.","pichwai_prompt":"Pichwai cloth painting style: shrine-centered composition with lotus border; the worried figure at the edge, while the central lamp and tulasi are ornate and luminous; deep blue cloth ground with gold floral filigree, symbolic restoration through devotion."}

Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["single bell strike between lines","low mridangam pulse (soft)","lamp crackle","deep breath pauses","silence after warning phrases"]}

Sandhi Resolution Notes: nāśayetsarvasaukhyaṃ = nāśayet + sarvasaukhyaṃ.

FAQs

It warns that persistent worry (cintā) is physically and emotionally corrosive—undermining health, strength, vitality, happiness, and even outward radiance.

It frames inner mental habits as moral and practical disciplines: cultivating steadiness and avoiding debilitating anxiety is presented as essential for a good and flourishing life.

Both: it offers a practical observation about the harms of anxiety while also implying a dharmic ideal of mental restraint and clarity as part of righteous living.