Shloka 5
The Account of Women
Householder Ethics, Fault, Merit, and Govinda-Nāma as Purification
कुष्ठिनो ब्रह्मणो घातादजितेंद्रियकारणात् । पूतिगंधं तनौ कुष्ठं संजातं द्विजसत्तम
kuṣṭhino brahmaṇo ghātādajiteṃdriyakāraṇāt | pūtigaṃdhaṃ tanau kuṣṭhaṃ saṃjātaṃ dvijasattama
Do tội sát hại một bà-la-môn và vì các căn không được chế ngự, bệnh phong hủi hôi thối đã phát sinh trên thân hắn, hỡi bậc tối thượng trong hàng nhị sinh.
Unspecified (narrator addressing a brāhmaṇa listener: “dvijasattama”); likely within a Pulastya–Bhīṣma style narration typical of Purāṇic framing, but not explicit in this single verse.
Concept: Brahma-hatyā (killing a brāhmaṇa) and indriya-ajaya (uncontrolled senses) generate tangible suffering; ethical transgression ripens as embodied affliction.
Application: Guard speech, anger, and desire; practice sense-restraint, seek atonement (prāyaścitta), and cultivate reverence for learned and vulnerable persons.
Primary Rasa: bibhatsa
Secondary Rasa: karuna
Visual Art Cues: {"scene_description":"A once-proud figure stands isolated, skin mottled with leprous patches, a visible aura of foul miasma curling around him like dark smoke. In the background, a brāhmaṇa’s fallen staff and sacred thread lie as silent witnesses, while a distant temple spire glows—suggesting the path of atonement still exists.","primary_figures":["a afflicted sinner (unnamed)","a brāhmaṇa figure implied (as victim/witness)"],"setting":"Desolate edge of a village near a neglected shrine; scattered ritual items (daṇḍa, kamaṇḍalu) as moral symbols.","lighting_mood":"overcast, morally stark chiaroscuro","color_palette":["sallow ochre","charcoal black","dull green","rust brown","cold grey"],"tanjore_prompt":"Tanjore painting style: central afflicted figure with textured leprous skin rendered with stippled detail, dark smoky aura curling upward; background includes a small golden temple gopuram in gold leaf as distant hope; rich crimson border, heavy ornamentation reserved only for the temple to contrast impurity and sanctity.","pahari_prompt":"Pahari miniature style: restrained, poignant scene—thin, pale figure with mottled skin, sparse landscape with a faint shrine on a hill; muted earth tones, delicate linework for the smoky stench, a small brāhmaṇa staff and sacred thread placed in foreground as narrative clue.","kerala_mural_prompt":"Kerala mural style: bold outlines, stylized disease marks, dramatic posture of shame; background shrine with lamp flame; palette dominated by ochres and greens, with a sharp red accent on the sacred thread to signify violated dharma.","pichwai_prompt":"Pichwai cloth painting style: allegorical composition—central figure surrounded by dark floral motifs turning wilted; at the top, a small Vishnu emblem (śaṅkha-cakra) in gold suggesting purification; ornate border of lotuses transitioning from dark to bright to imply redemption through devotion."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["low drum pulse","conch shell (distant)","temple bell (faint)","ominous silence between lines"]}
Sandhi Resolution Notes: घातादजितेंद्रियकारणात् → घातात् अजितेन्द्रियकारणात्
FAQs
It links grave wrongdoing (killing a brāhmaṇa) and lack of self-control to severe consequences, presenting sense-restraint and non-violence as core moral duties.
By stating that uncontrolled senses (ajitendriya) are a cause that leads to a bodily affliction, it frames physical suffering as a karmic outcome of ethical and psychological failure.
“Dvijasattama” means “best among the twice-born,” a respectful address typically directed to a brāhmaṇa or exemplary Vedic adherent within Purāṇic narration.