Shloka 42
Kāṣṭhīlā-Ākhyāna: Ratnāvalī’s Return, Co-wife Dharma, and the Phālguna Propitiation
मैरेयमांसरक्तादिबलिभिश्चापि पूजया । एवं प्रकुर्वते तुभ्यं सदा क्षेमकरी ह्यहम् ॥ ४२ ॥
maireyamāṃsaraktādibalibhiścāpi pūjayā | evaṃ prakurvate tubhyaṃ sadā kṣemakarī hyaham || 42 ||
Ngay cả khi việc thờ phụng được cử hành với các lễ vật như rượu maireya, thịt, máu và những thứ tương tự—khi người ta thờ phụng Ngài theo cách ấy—ta luôn trở thành đấng ban an lành và che chở cho người sùng kính đó.
A presiding goddess/deity speaking in first person (kṣemakarī aham) within the tirtha/ritual narrative of Uttara-bhaga
Vrata: none
Primary Rasa: bhakti
Secondary Rasa: bhayanaka
FAQs
It asserts the protective, welfare-bestowing power (kṣema) of the invoked deity: when worship is performed as prescribed in the tirtha-mahātmya context, the deity promises ongoing safeguarding and auspicious well-being for the worshipper.
Bhakti here is shown as efficacy through devoted performance (prakurvate) directed to the deity; the emphasis is on sincere, continuous worship and its fruit—divine protection—rather than on philosophical abstraction.
It primarily reflects ritual procedure (kalpa/ācāra-style practice): the verse references specific bali offerings and a mode of pūjā, indicating a prescriptive worship framework rather than grammar (vyākaraṇa) or astrology (jyotiṣa).