Shloka 81
The Glory of Dhātrī (Āmalakī) and Tulasī: Ekādaśī Observance and Protection from Preta States
तेन कर्मविपाकेन जायंते काममीदृशाः । पितृमातृगुरूणां च देवनिंदापराश्च ये
tena karmavipākena jāyaṃte kāmamīdṛśāḥ | pitṛmātṛgurūṇāṃ ca devaniṃdāparāśca ye
Dengan masaknya buah karma itu, menurut dorongan nafsu-keinginan, lahirlah insan sedemikian—mereka yang tekun mencela para dewa, serta merendahkan bapa, ibu dan para guru.
Unspecified in the provided excerpt (context needed from Adhyaya 60 framing dialogue).
Concept: Reviling devas and dishonoring father, mother, and guru triggers severe karmic ripening and degraded births.
Application: Practice respectful speech; maintain gratitude and service to parents/teachers; avoid sectarian contempt; replace criticism with sāttvika inquiry and prayer.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A stern dharma-teaching tableau: a sage points toward a symbolic wheel of karma while shadowy figures turn away from a radiant altar of the devas. In the foreground, parents and a guru sit with quiet dignity, their presence portrayed as living sanctuaries of dharma.","primary_figures":["a rishi/ācārya (teacher)","mother and father figures","symbolic devas (as radiant silhouettes)","a remorseful student/householder"],"setting":"forest hermitage with a small fire-altar, palm-leaf manuscripts, and a distant temple spire suggested on the horizon","lighting_mood":"forest dappled","color_palette":["saffron","deep umber","leaf green","smoke gray","sunlit gold"],"tanjore_prompt":"Tanjore painting style: a central seated guru with gold-leaf halo, parents flanking as revered figures, a small deva-altar with lamps, the karma-wheel motif behind, rich reds and greens, gem-studded ornaments on symbolic deities, traditional South Indian iconographic symmetry.","pahari_prompt":"Pahari miniature style: a quiet āśrama scene with refined faces, the guru instructing a bowed student, parents seated nearby, soft Himalayan greens and browns, delicate manuscript details, gentle moral intensity conveyed through posture and gaze.","kerala_mural_prompt":"Kerala mural style: bold outlined guru and parents as ‘visible devas’, stylized fire-altar, strong yellow-red-green palette, expressive eyes, a dark figure of ‘nindā’ shown turning away into shadow, didactic temple-wall composition.","pichwai_prompt":"Pichwai cloth painting style: a devotional-moral panel where the upper border shows lotus and tulasi motifs, central vignette of guru and parents honored with lamps, and a small Viṣṇu emblem above, intricate floral borders, deep blues and gold accents framing the ethical message."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Durga","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["crackling sacrificial fire","soft bell","forest birds","brief silence after key words"]}
Sandhi Resolution Notes: काममीदृशाः → कामम् ईदृशाः; देवनििंदापराश्च → देवनिन्दापराः च
FAQs
It teaches that disrespect toward the gods, parents, and teachers is not spiritually neutral—it arises from prior karmic conditioning and leads to births shaped by such tendencies.
Karmavipāka means the ripening or fruition of past actions, indicating that present dispositions (like contempt and slander) can be understood as outcomes of prior conduct.
It emphasizes reverence toward foundational sources of guidance and life—deities (spiritual order), parents (life-givers), and gurus (transmitters of dharma)—and warns against the corrosive habit of nindā (denigration).