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Shloka 17

शल्मलि–पवनसंवादः

The Dialogue of Śalmali and Pavana

यश्चेदं शृणुयान्नित्यं यश्चेद॑ं परिकीर्तयेत्‌ । नाशुभ॑ विद्यते तस्य मनसापि प्रमादत:,जो मनुष्य इस प्रसंगको प्रतिदिन सुनता और जो इसका वर्णन करता है, उन दोनोंको मनसे भी प्रमादजनित अशुभकी प्राप्ति नहीं होती

yaś cedaṃ śṛṇuyān nityaṃ yaś cedaṃ parikīrtayet | nāśubhaṃ vidyate tasya manasāpi pramādataḥ ||

قال بهيشما: «مَن يواظب على سماع هذا الخبر كلَّ يوم، ومَن يتلوه أو يعلنه، فلا ينشأ لذلك المرء شؤمٌ ولا نذير سوء—حتى في خاطره—بسبب الغفلة. إن هذا التعليم يثبت القدرة المُطهِّرة والحامية للمواظبة على السماع والتلاوة: فالإصغاء المنضبط لخطابٍ حاملٍ للدارما يحرس الإنسان من الزلل الخُلقي وعواقبه المؤذية».

यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
and
:
TypeIndeclinable
Root
इदम्this (passage/teaching)
इदम्:
Karma
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
शृणुयात्should hear
शृणुयात्:
TypeVerb
Rootश्रु
FormVidhi-linga (Optative), Present-system, Third, Singular, Parasmaipada
नित्यम्daily/always
नित्यम्:
TypeIndeclinable
Rootनित्य
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
and
:
TypeIndeclinable
Root
इदम्this (passage/teaching)
इदम्:
Karma
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
परिकीर्तयेत्should recite/proclaim
परिकीर्तयेत्:
TypeVerb
Rootकॄत्/कीर्त् (कीर्तयति)
FormVidhi-linga (Optative), Present-system, Third, Singular, Parasmaipada, परि
not
:
TypeIndeclinable
Root
अशुभम्inauspiciousness/evil
अशुभम्:
Karta
TypeNoun
Rootअशुभ
FormNeuter, Nominative, Singular
विद्यतेexists/is found
विद्यते:
TypeVerb
Rootविद् (विद्यते)
FormLat (Present), Present, Third, Singular, Atmanepada
तस्यof him/of that person
तस्य:
TypePronoun
Rootतद्
FormMasculine/Neuter, Genitive, Singular
मनसाby mind/even mentally
मनसा:
Karana
TypeNoun
Rootमनस्
FormNeuter, Instrumental, Singular
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
प्रमादतःfrom heedlessness/through negligence
प्रमादतः:
Apadana
TypeNoun
Rootप्रमाद
FormMasculine, Ablative, Singular

भीष्म उवाच

B
Bhīṣma

Educational Q&A

Regular listening to and reciting dharma-instructive discourse is itself a discipline that prevents inauspicious tendencies and outcomes; it protects even the mind from lapses born of negligence (pramāda).

Bhīṣma, in his extended instruction during the Śānti Parva, concludes or emphasizes a teaching by stating the fruit (phalaśruti): those who daily hear or recite this passage gain protection from aśubha, even at the level of mental error.