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
جن کے ہاتھوں عورتوں کی حفاظت نہیں ہوتی وہ پریت (بھٹکتی روحیں) بن جاتے ہیں—اس میں کوئی شک نہیں۔ اور جو برہمن بھوک سے جھلسا ہوا بدن لیے، تھکن سے چور ہو کر گھر آ پہنچے…
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.