Shloka 49
The Tale of the Five Pretas and the Glory of Puṣkara & the Eastern Sarasvatī
अयाज्ययाजनाच्चैव याज्यस्य च विवर्जनात् । रतो वै शूद्रसेवासु स प्रेतो जायते नरः
ayājyayājanāccaiva yājyasya ca vivarjanāt | rato vai śūdrasevāsu sa preto jāyate naraḥ
Dengan mengimamkan yajña bagi yang tidak layak, menolak yang layak, serta asyik berkhidmat kepada Śūdra—orang demikian akan lahir sebagai preta (roh yang merayau gelisah).
Unspecified (narrative voice within Sṛṣṭikhaṇḍa, Adhyaya 32)
Concept: Misapplication of priestly agency (yājya/ayājya discrimination) and adharma-oriented service leads to preta-birth—restlessness as karmic fruit of ritual and social disorder.
Application: Be scrupulous with entrusted roles and eligibility norms; do not monetize sacred duties by bending principles; choose service that uplifts rather than flatters power or prejudice.
Primary Rasa: bhayanaka
Secondary Rasa: raudra
Visual Art Cues: {"scene_description":"A solemn sacrificial hall where a conflicted priest stands between two petitioners—one unfit yet wealthy, one fit yet neglected—while a shadowy preta-form looms behind him as a karmic omen. The sacred fire flickers unevenly, and the ladles, kusa grass, and offering bowls appear subtly distorted, suggesting ritual disorder.","primary_figures":["a Vedic priest (ṛtvij)","two yajamāna petitioners (fit and unfit)","a looming preta (restless spirit) as symbolic consequence"],"setting":"yajña-śālā with vedi, agni-kuṇḍa, kusa mats, ladles (sruc/sruva), and hanging garlands now slightly withered","lighting_mood":"firelit-ominous","color_palette":["smoky umber","ash gray","saffron flame","deep maroon","dull gold"],"tanjore_prompt":"Tanjore painting style: a ritual hall with a central agni-kuṇḍa rendered in bright saffron and gold leaf, the priest in traditional white with red border, two patrons on either side, and a translucent preta silhouette behind; heavy gold leaf embellishment on ritual vessels, rich reds and greens in the backdrop, gem-studded ornaments on patrons to hint at temptation, traditional South Indian iconographic symmetry.","pahari_prompt":"Pahari miniature style: delicate brushwork showing a small yajña pavilion amid a quiet landscape, cool muted palette with a warm fire core, refined faces of the priest and patrons, a faint ghostly preta in pale wash behind the priest, lyrical naturalism with detailed kusa grass and utensils, subtle Himalayan-style architectural lines.","kerala_mural_prompt":"Kerala mural style: bold black outlines, flat natural pigments, the agni blazing in red-yellow, the priest’s wide expressive eyes showing moral tension, a stylized preta form in dark green-gray behind, temple-wall aesthetic with ornamental borders of lotus and flame motifs.","pichwai_prompt":"Pichwai cloth painting style: a symbolic moral tableau—central sacred fire framed by intricate floral borders, stylized lotuses and creepers, a faint dark preta silhouette at the edge, deep indigo background with gold highlights; include small devotional motifs (conch, chakra) in the border to hint that dharma supports bhakti even when the scene is admonitory."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["low temple bell","crackling fire","distant conch","brief silence after the warning"]}
Sandhi Resolution Notes: अयाज्ययाजनाच्चैव = अयाज्ययाजनात् + च + एव; शूद्रसेवासु = शूद्र + सेवासु (षष्ठी-तत्पुरुष)
FAQs
It warns that corrupt ritual conduct—serving improper patrons (ayājya), refusing proper ones (yājya), and living in attachment to degrading service—leads to severe karmic consequences, described here as becoming a preta.
A 'preta' is a disembodied, restless post-death state often associated with unfulfilled rites or heavy demerit; the verse uses it as a consequence of dharmic violation.
No; it is primarily a dharma/karma statement about priestly and social-ethical conduct, not about tīrthas or devotional theology.