Shloka 11

Matsya Purana — Yayati and Indra: Counsel on Forbearance and Right Speech

Devanagari script

वाक्सायका वदनान्निष्पतन्ति यैर् आहतः शोचति वा त्र्यहानि परस्य नो मर्मसु ते पतन्ति तान्पण्डितो नावसृजेत्परेषु //

Transliteration

vāksāyakā vadanānniṣpatanti yair āhataḥ śocati vā tryahāni parasya no marmasu te patanti tānpaṇḍito nāvasṛjetpareṣu //

Translation

Speech is an arrow shot forth from the mouth; struck by it, a person may grieve for three days. Yet those arrows do not pierce the vital points of another—therefore a wise man should not hurl such words at others.

Word by Word

• vāk-sāyakāḥ: arrows in the form of speech

• vadanāt: from the mouth

• niṣpatanti: fly forth/are discharged

• yaiḥ: by which

• āhataḥ: struck/wounded

• śocati: grieves

• vā: indeed/or

• tryahāni: for three days

• parasya: of another

• na: not

• marmasu: in the vital spots/sensitive points

• te: those

• patanti: fall/strike

• tān: those (words/arrows)

• paṇḍitaḥ: the wise person

• na: should not

• avasṛjet: let loose/hurl

• pareṣu: toward others

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu on dharma and self-restraint)

Entities Mentioned

• Matsya
• Vaivasvata Manu

Tags

• Dharma
• Rajadharma
• Ethics of speech
• Self-control
• Non-harm

FAQs

What does this verse reveal about the creation or dissolution (Pralaya)?

This verse does not address pralaya; it teaches ethical restraint—how verbal harm affects the mind and social order rather than cosmic dissolution.

How does this verse relate to the duties of a King or Householder?

It frames controlled speech as a core duty of rajadharma and gṛhastha-dharma: a ruler or householder must avoid releasing cutting words that cause needless suffering and unrest in society.

What is the architectural or ritual significance mentioned here?

No vastu, temple-building, or ritual procedure is mentioned; the significance is moral-psychological—speech discipline as a protective practice in daily conduct.