Shloka 50
The Glory of Dhātrī (Āmalakī) and Tulasī: Ekādaśī Observance and Protection from Preta States
पुरतो वै न तिष्ठामस्तस्माद्वृत्तं समुच्यताम् । किं वै कृत्वा प्रेतयोनिं लभंते हि नरा द्विजाः
purato vai na tiṣṭhāmastasmādvṛttaṃ samucyatām | kiṃ vai kṛtvā pretayoniṃ labhaṃte hi narā dvijāḥ
„Wir können nicht vor euch stehen bleiben; darum sagt uns, was geschehen ist. Durch welche Taten, o Brāhmaṇa, erlangen Menschen wahrlich den Zustand eines Preta?“
Unspecified (a group of interlocutors addressing a dvija/brāhmaṇa)
Concept: The preta-state is karmically caused; understanding causes is the first step toward remedy and uplift.
Application: Reflect on actions that create ‘restlessness’ (harm, deceit, neglect of duties); seek guidance, make restitution, and adopt steady sādhana to prevent future suffering.
Primary Rasa: karuna
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A group of gaunt, translucent pretas recoil slightly, unable to stand directly before a calm brāhmaṇa seated on kusa grass beside a small sacred fire. Their faces show shame and urgency as they bow and ask the cause of their condition; behind the brāhmaṇa, a faint aura of dharma—like a protective circle of light—contrasts their restless shadows.","primary_figures":["Pretas (departed spirits)","Brāhmaṇa/dvija (teacher)","Small sacred fire (agni)"],"setting":"Forest āśrama edge with a yajña-vedi, water pot, and scripture bundle","lighting_mood":"forest dappled","color_palette":["smoky grey","amber firelight","banyan green","earth brown","pale gold"],"tanjore_prompt":"Tanjore painting style: seated brāhmaṇa with serene expression and gold leaf halo, small agni in front; pretas in supplication at a respectful distance, rendered with translucent greys; ornate border, rich reds/greens, gold leaf emphasizing dharma-aura and firelight.","pahari_prompt":"Pahari miniature style: intimate forest hermitage scene with delicate foliage; brāhmaṇa teacher seated, pretas bowing with expressive humility; soft dappled light, cool natural palette with warm fire glow, refined facial features and gentle narrative tension.","kerala_mural_prompt":"Kerala mural style: bold outlined figures—teacher centered, pretas to the side in supplicant poses; stylized fire and ritual objects; strong reds/yellows/greens with greyed pretas, temple-wall composition and iconic clarity.","pichwai_prompt":"Pichwai cloth painting style: central ritual vignette framed by floral borders; brāhmaṇa and small fire at center, pretas arranged symmetrically in reverent poses; deep blue background with gold and saffron highlights, intricate lotus motifs symbolizing the possibility of uplift."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"reverent-soft","sound_elements":["crackling fire","soft bell","whispered plea","forest birds fading","long pauses for gravity"]}
Sandhi Resolution Notes: तस्माद्वृत्तं = tasmāt + vṛttam; प्रेतयोनिं = preta-yonim (समास); लभंते = labhante (anusvāra orthography).
FAQs
“Preta-yoni” refers to the condition of becoming a preta—an unsettled post-death state often associated with improper rites, unresolved karma, or disruptive actions that hinder a peaceful transition after death.
“Dvija” literally means “twice-born” and commonly addresses an initiated person—especially a brāhmaṇa—here functioning as a respectful form of address to a learned authority being asked about causes and consequences.
The verse frames afterlife outcomes as connected to one’s actions (karma), encouraging moral accountability and prompting inquiry into which behaviors and omissions lead to harmful post-death consequences.