Shloka 89
The Glory of Dhātrī (Āmalakī) and Tulasī: Ekādaśī Observance and Protection from Preta States
स्त्रियो यैश्च न रक्ष्यंते ते प्रेता नात्र संशयः । क्षुधासंतप्तदेहं तु श्रांतं विप्रं गृहागतम्
striyo yaiśca na rakṣyaṃte te pretā nātra saṃśayaḥ | kṣudhāsaṃtaptadehaṃ tu śrāṃtaṃ vipraṃ gṛhāgatam
ผู้ใดไม่คุ้มครองสตรี ผู้นั้นย่อมเป็นเปรต—ไม่ต้องสงสัยเลย และพราหมณ์ผู้มาถึงเรือน ด้วยกายถูกเผาด้วยความหิว และอ่อนล้าด้วยความเหน็ดเหนื่อย…
Not explicitly identifiable from the single verse excerpt (likely part of a didactic dialogue in Sṛṣṭikhaṇḍa).
Concept: Failure to protect women is condemned with severe karmic consequence (preta-state); the verse then pivots to atithi-dharma—receiving a hungry, weary brāhmaṇa guest—implying household responsibility and compassion.
Application: Ensure safety and dignity of women in one’s care; practice active hospitality—feed and rest the exhausted guest, especially the needy; treat service as worship, not social performance.
Primary Rasa: karuna
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A humble courtyard at dusk: a weary brāhmaṇa stands at the threshold, dust on his feet, body bent with hunger and travel. Inside, a householder hesitates between indifference and compassion, while the women of the household are shown within a protective circle of lamplight—suggesting the dharma of rakṣaṇa and the sacredness of atithi-sevā.","primary_figures":["A weary brāhmaṇa guest (atithi)","A householder (gṛhastha)","Women of the household (protected dependents)"],"setting":"Village home threshold with water pot, lamp, and offering plate; a small tulya (grain jar) and cooking hearth visible, emphasizing the immediacy of feeding the hungry.","lighting_mood":"golden dawn","color_palette":["warm amber","clay brown","cotton white","leaf green","vermillion"],"tanjore_prompt":"Tanjore painting style: domestic dharma scene with gold leaf on the lamp flames and offering plate; richly patterned textiles, maroon and green borders; the brāhmaṇa guest with serene dignity, the householder mid-gesture of welcome; traditional South Indian ornamentation and architectural arch framing the threshold as sacred.","pahari_prompt":"Pahari miniature style: tender courtyard narrative with delicate brushwork; soft dawn light, refined facial expressions showing fatigue and compassion; cool shadows, detailed household objects (water pot, hearth), and lyrical trees in the background.","kerala_mural_prompt":"Kerala mural style: bold outlines and expressive eyes; the threshold scene rendered iconographically—lamp-lit protective space for women, the guest’s hunger shown through posture; natural pigments with strong reds/yellows/greens and temple-wall compositional symmetry.","pichwai_prompt":"Pichwai cloth painting style: ornate floral border and lamp motifs; deep blues replaced by warm ambers for a household-sevā theme; stylized courtyard with lotus patterns on the offering plate, intricate textiles, and symbolic peacocks near the threshold as guardians of hospitality and dharma."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Yaman","pace":"moderate-narrative","voice_tone":"reverent-soft","sound_elements":["evening temple bell","footsteps on earth","water poured into a vessel","gentle silence"]}
Sandhi Resolution Notes: रक्ष्यंते = रक्ष्यन्ते (orthographic); नात्र = न + अत्र; क्षुधासंतप्तदेहं = क्षुधा-संतप्त-देहम्; गृहागतम् = गृह-आगतम्.
FAQs
It teaches household dharma: protecting women under one’s care and treating a visiting brāhmaṇa—especially one exhausted and hungry—with proper respect and support.
It warns of severe karmic consequences: those who fail in fundamental duties (like protection and hospitality) are said to fall into a troubled post-death state described as preta-hood.
No. This excerpt is primarily a moral injunction about social responsibility and guest-hospitality rather than a description of sacred places.