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Shloka 118

Atithi-prāpti and the Brāhmaṇa’s Deliberation on Triadic Dharma (अतिथिप्राप्तिः धर्मत्रयविचारश्च)

क्षेमेण गच्छेदध्वानमिदं यः पठते पथि । यो यं कामं कामयते स तमाप्रोति च ध्रुवम्‌,जो मार्गमें इसका पाठ करता है, वह कुशलतापूर्वक अपनी यात्रा पूरी करता है। इसे पढ़ने और सुननेवाला पुरुष जिस वस्तुकी इच्छा करता है, वह उसे अवश्य प्राप्त कर लेता है

kṣemeṇa gacched adhvānam idaṃ yaḥ paṭhate pathi | yo yaṃ kāmaṃ kāmayate sa tam āpnoti ca dhruvam ||

మార్గమధ్యంలో దీనిని పఠించువాడు క్షేమంగా తన ప్రయాణాన్ని పూర్తిచేస్తాడు. మనిషి ఏ కోరికను కోరుకుంటాడో, ఆ కోరికను నిశ్చయంగా పొందుతాడు.

क्षेमेणwith safety; safely
क्षेमेण:
Karana
TypeNoun
Rootक्षेम
FormMasculine, Instrumental, Singular
गच्छेत्would go; may proceed
गच्छेत्:
TypeVerb
Rootगम्
FormOptative (Vidhi-lin), 3rd, Singular, Parasmaipada
अध्वानम्journey; road
अध्वानम्:
Karma
TypeNoun
Rootअध्वन्
FormMasculine, Accusative, Singular
इदम्this
इदम्:
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
पठतेrecites; reads
पठते:
TypeVerb
Rootपठ्
FormPresent, 3rd, Singular, Atmanepada
पथिon the road; on the way
पथि:
Adhikarana
TypeNoun
Rootपथिन्
FormMasculine, Locative, Singular
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
यम्which; whom
यम्:
Karma
TypePronoun
Rootयद्
FormMasculine/Neuter, Accusative, Singular
कामम्desire; wished object
कामम्:
Karma
TypeNoun
Rootकाम
FormMasculine, Accusative, Singular
कामयतेdesires; wishes for
कामयते:
TypeVerb
Rootकम् (कामय्)
FormPresent, 3rd, Singular, Atmanepada
सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
तम्that (object)
तम्:
Karma
TypePronoun
Rootतद्
FormMasculine/Neuter, Accusative, Singular
आप्नोतिattains; obtains
आप्नोति:
TypeVerb
Rootआप्
FormPresent, 3rd, Singular, Parasmaipada
and
:
TypeIndeclinable
Root
ध्रुवम्certainly; surely
ध्रुवम्:
TypeAdjective
Rootध्रुव
FormNeuter, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana

Educational Q&A

The verse teaches that faithful recitation of a sacred passage functions as a source of protection and auspiciousness: it ensures safe completion of travel and promises the attainment of one’s desired goal, expressing the Mahābhārata’s common phalaśruti motif that right utterance and devotion yield tangible benefits.

Vaiśampāyana is delivering a concluding benefit-statement (phalaśruti) about the preceding teaching or hymn: he declares the practical fruits of reading/reciting it—safe travel and fulfillment of wishes—thereby encouraging listeners to preserve, recite, and transmit the passage.