Shloka 136
Agastya Arghya Rite and the Gaurī & Sārasvata Vows
with Origin Narratives and Merit Statements
मतिमपि च विधत्ते यो नराणां प्रियार्थं । विबुधपतिजनानां लोकगः स्यादमोघः । तथैवान्यां प्रवक्ष्यामि तृतीयां पापनाशिनीम्
matimapi ca vidhatte yo narāṇāṃ priyārthaṃ | vibudhapatijanānāṃ lokagaḥ syādamoghaḥ | tathaivānyāṃ pravakṣyāmi tṛtīyāṃ pāpanāśinīm
ومن يمنح الناس أيضًا مشورةً حكيمةً لما هو محبوبٌ لديهم—فإنه، وهو يسير في عوالم أتباع ربّ الآلهة، يصير غيرَ مخطئٍ في الثواب. وهكذا سأذكر الآن أمرًا آخر: الثالثة (من العبادة/التعليم)، الماحقة للذنوب.
Unspecified in the provided excerpt (speaker depends on the surrounding dialogue frame in Adhyāya 22).
Concept: Giving wise counsel for others’ true welfare becomes an unfailing source of merit; the teaching then transitions to a third sin-destroying observance.
Application: Offer advice only when it is both kind and genuinely beneficial; make guidance an act of service rather than ego. Pair counsel with a purificatory practice (vrata/snana/dāna) to anchor intention in discipline.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A serene sage sits beneath a flowering aśvattha, gently instructing householders who approach with folded hands. Subtle celestial pathways arc above, suggesting ‘moving among worlds’ as merit becomes luminous, while a scroll hints at an upcoming ‘third sin-destroying observance’.","primary_figures":["a compassionate rishi/ācārya","householders seeking counsel","subtle celestial attendants (gandharvas/vidyādharas)"],"setting":"forest hermitage with a small altar, palm-leaf manuscripts, and a distant glimpse of a temple spire","lighting_mood":"golden dawn","color_palette":["sandalwood beige","leaf green","lotus pink","sunrise gold","deep indigo"],"tanjore_prompt":"Tanjore painting style: a seated rishi under an aśvattha tree giving benevolent counsel to devotees, halos rendered with gold leaf, ornate borders, rich crimson and emerald textiles, gem-studded ornaments on the devotees, a small Vishnu emblem on the altar, luminous ‘akṣaya-puṇya’ aura depicted as gold filigree swirls.","pahari_prompt":"Pahari miniature style: a gentle hermitage scene with delicate brushwork, cool greens and blues, refined faces listening attentively, distant hills and a winding path symbolizing ‘lokagaḥ’, a manuscript scroll indicating the forthcoming pāpa-nāśinī rite, lyrical naturalism and soft atmospheric perspective.","kerala_mural_prompt":"Kerala mural style: bold black outlines, warm yellow-red-green pigments, rishi with expressive eyes and calm mudrā of instruction, devotees in añjali, stylized foliage and a small shrine motif, decorative bands framing the ethical teaching of beneficial speech.","pichwai_prompt":"Pichwai cloth painting style: devotional assembly before a small Vishnu shrine, intricate floral borders and lotus motifs, peacocks at the edges, deep blue background with gold highlights, the rishi’s counsel visualized as flowing golden script-like patterns leading toward the shrine."}
Audio Atmosphere: {"recitation_mood":"meditative","suggested_raga":"Yaman","pace":"slow-meditative","voice_tone":"reverent-soft","sound_elements":["soft temple bells","forest birds","gentle breeze","distant conch shell","silence between phrases"]}
Sandhi Resolution Notes: मतिमपि = मतिम् + अपि; स्यादमोघः = स्यात् + अमोघः; तथैव = तथा + एव; लोकविख्यातामग्र्या… (next verse) not included here.
FAQs
It praises giving beneficial counsel (mati) to people in support of their rightful, dear aims—an act treated as a source of unfailing merit.
“Vibudhapati” means “lord of the gods,” commonly referring to Indra; the verse associates merit with attaining or moving among the worlds connected with Indra’s followers.
It signals a transition: the speaker is about to explain a third practice/teaching that is characterized as pāpa-nāśinī—capable of destroying sins.