Shloka 96
The Glory of Dhātrī (Āmalakī) and Tulasī: Ekādaśī Observance and Protection from Preta States
पितरो गुरवश्चैव प्रेतास्ते कर्मजा भृशम् । पतिं त्यक्त्वा च या नार्यो वसंति चेतरैर्जनैः
pitaro guravaścaiva pretāste karmajā bhṛśam | patiṃ tyaktvā ca yā nāryo vasaṃti cetarairjanaiḥ
పితృదేవతలూ గురువులూ కూడ—తమ తమ కర్మదోషాల వల్ల ఘోరంగా ప్రేతభావాన్ని పొందుతారు; భర్తను విడిచి ఇతర పురుషులతో నివసించే స్త్రీల విషయంలో ఇది జరుగుతుంది।
Unknown (verse excerpt provided without surrounding dialogue context)
Concept: Adharma in marital fidelity is portrayed as generating grievous preta-condition and disturbing one’s ancestral and guru-related spiritual order.
Application: Cultivate integrity in relationships and gratitude to teachers/elders; avoid actions that create long-term unrest, guilt, and social harm—seen here as metaphysically destabilizing.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Type: celestial_realm
Visual Art Cues: {"scene_description":"A stark moral allegory: a woman turns away from her husband’s household threshold toward another man’s dwelling, while behind her the silhouettes of pitṛs and a guru-figure fade into a smoky preta-like unrest. The air is heavy, as if the very lineage altar and teacher’s seat tremble from the breach of dharma.","primary_figures":["woman abandoning husband (allegorical)","husband (grief-stricken)","guru figure (austere)","pitṛs (ancestral shades)","preta-forms (restless)"],"setting":"Village courtyard with a lineage shrine (pitṛ-sthāna), guru’s āsana, doorway threshold symbolizing dharma","lighting_mood":"forest dappled","color_palette":["burnt umber","smoky violet","dull crimson","ashen white","shadow black"],"tanjore_prompt":"Tanjore painting style: moral tableau with architectural doorway and lineage shrine, gold-leaf highlighting the sacred seat of the guru and pitṛ symbols, contrasted by darkened figures of pretas; rich maroons and greens, heavy jewelry details, expressive eyes conveying censure and consequence.","pahari_prompt":"Pahari miniature style: intimate courtyard scene with refined facial expressions—husband’s sorrow, woman’s conflicted gaze; translucent ancestral shades in cool grays; delicate patterns on textiles, subdued palette, lyrical but admonitory composition.","kerala_mural_prompt":"Kerala mural style: bold outlines, iconic gestures—woman stepping across a threshold line, guru seated in stillness; pitṛs as stylized pale figures; strong reds/yellows/greens with black negative space for preta unrest.","pichwai_prompt":"Pichwai cloth painting style: symbolic composition with ornate borders; central threshold motif, lineage shrine framed by lotus and vine patterns; pretas rendered as faint repeating motifs in the border; deep indigo background with gold accents to heighten didactic contrast."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Todi","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["low drum (mridang-like)","wind gusts","distant jackal cry (subtle)","silence between lines"]}
Sandhi Resolution Notes: guravaś ca eva → गुरवः च एव; pretās te → प्रेताः ते; cetaraiḥ → च इतरैः; yā nāryo (text) corresponds to yāḥ nāryaḥ (expected) in classical grammar.
FAQs
Pitṛs are ancestral beings associated with the forefathers, traditionally honored through śrāddha and related rites; they represent the ancestral continuum and its ritual-ethical obligations.
It frames marital abandonment and cohabitation with others as a serious breach of dharma, presenting it as karmically harmful and spiritually destabilizing in the text’s moral universe.
The verse links the preta condition (a restless post-death state) to karmic causality, implying that certain actions are believed to lead to painful or unsettled spiritual consequences.