Shloka 9
The Glory of the Divine Name and the Doctrine of Name-Offenses
Nāma-aparādha
सर्वाचारविवर्जिताः शठधियो व्रात्या जगद्वञ्चकाः । दंभाहंकृतिपानपैशुनपराः पापाश्च ये निष्ठुराः
sarvācāravivarjitāḥ śaṭhadhiyo vrātyā jagadvañcakāḥ | daṃbhāhaṃkṛtipānapaiśunaparāḥ pāpāśca ye niṣṭhurāḥ
Những kẻ lìa bỏ mọi hạnh kiểm chân chánh, tâm trí gian trá—bọn bị ruồng bỏ lừa dối thế gian—đắm trong giả hình, kiêu mạn, rượu chè và vu cáo; những kẻ tội lỗi và tàn nhẫn.
Unspecified (verse excerpt; speaker not determinable from single-verse input)
Concept: Adharma manifests as hypocrisy, arrogance, intoxication, slander, and cruelty—traits that sever one from proper conduct and spiritual eligibility.
Application: Audit speech and habits: avoid pāiśunya (slander), mada (arrogance), and surā (intoxication); cultivate truthful, non-harming communication and humility in devotional spaces.
Primary Rasa: bibhatsa
Secondary Rasa: raudra
Visual Art Cues: {"scene_description":"A stark moral tableau: shadowy figures with twisted expressions whisper slander, clutch wine cups, and wear masks of false piety, while a luminous Vaishnava ascetic stands apart, holding a lotus and conch as symbols of true refuge. The background fades from smoky darkness to a thin band of dawn-light, implying the possibility of reform.","primary_figures":["hypocritical offenders (symbolic figures)","a Vaishnava sage/ācārya figure (symbolic)"],"setting":"edge of a temple courtyard transitioning into a dark alley of vice; broken ritual vessels and discarded garlands contrast with a clean altar in the distance","lighting_mood":"chiaroscuro—smoky gloom pierced by a narrow divine beam","color_palette":["charcoal black","smoke gray","dull maroon","tarnished bronze","pale gold"],"tanjore_prompt":"Tanjore painting style: moral allegory with a radiant Vaishnava teacher at right holding śaṅkha-cakra emblems, gold leaf halo and arch; at left, masked hypocrites with wine cups and whispering mouths, rich but dark reds and blacks, ornate border showing broken garlands vs fresh lotus motifs.","pahari_prompt":"Pahari miniature style: narrative vignette of slanderers in a dim corner of a courtyard, delicate yet expressive faces, muted palette, a thin sunrise line behind a calm ascetic, symbolic contrast between tamas and emerging sattva.","kerala_mural_prompt":"Kerala mural style: bold outlines, stylized ‘adharma’ figures with exaggerated eyes and gestures of deceit, contrasted with a serene sage in bright pigments, temple-lamp motif and lotus emblem, strong red/yellow/green with dark background fields.","pichwai_prompt":"Pichwai cloth painting style: border of withered lotus and thorn motifs around a central clean lotus medallion; side panels depict whispering slanderers and a distant shrine of Govinda, deep indigo ground with gold accents emphasizing moral contrast."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["low temple drum","stern bell strikes","murmuring whispers (symbolic)","wind gust","sudden silence"]}
Sandhi Resolution Notes: पापाश्च = पापाः + च; जगद्वञ्चकाः = जगत् + वञ्चकाः (त् + व → द्-व); दंभाहंकृतिपानपैशुनपराः is a multi-member compound.
FAQs
It condemns a cluster of adharma traits—deceit, hypocrisy, egoism, intoxication, slander, cruelty—and frames them as a complete abandonment of proper conduct (ācāra).
Vrātya commonly denotes someone outside Vedic discipline or accepted social-religious norms; in this verse it functions as a moral label for renegade conduct rather than a neutral social category.
The verse treats speech-ethics and social harm as central to adharma: malicious speech (paiśuna) and deceit (vañcana) damage community trust and are therefore listed alongside personal vices like arrogance and drinking.