Shloka 122
The Glory of Dhātrī (Āmalakī) and Tulasī: Ekādaśī Observance and Protection from Preta States
ब्रह्महत्यादयः पापव्याधयः पापसंभवाः । कुमंत्रिणा कृता ये च सर्वे नश्यंति तत्र वै
brahmahatyādayaḥ pāpavyādhayaḥ pāpasaṃbhavāḥ | kumaṃtriṇā kṛtā ye ca sarve naśyaṃti tatra vai
บาปและโรคภัยอันเกิดจากบาป เช่น พรหมหัตยา เป็นต้น อันบังเกิดจากอธรรม และโทษที่เกิดเพราะที่ปรึกษาชั่ว—ทั้งหมดนั้นย่อมถูกทำลาย ณ ที่นั้นแท้จริง
Unspecified (context-dependent within Adhyaya 60)
Concept: Even grave sins and sin-born afflictions are destroyed in the sanctified sphere of Hari’s devotion (here, implicitly through Tulasī).
Application: Do not despair over past mistakes; adopt steady devotional disciplines (japa, arcana with Tulasī, sāttvika counsel) and avoid ‘kumantṛ’—harmful advice and influences.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A devotee kneels before a Tulasī shrine and Viṣṇu emblem; from their body and surroundings rise dark, knot-like vapors labeled as ‘brahmahatyā’ and ‘pāpa-vyādhi,’ which dissolve into a clear, luminous air. Behind, a shadowy figure symbolizing ‘kumantṛ’ (evil counsel) breaks apart like brittle ash.","primary_figures":["devotee","Tulasī-devī (as shrine/plant)","Viṣṇu (iconic presence)","personifications of pāpa (brahmahatyā, pāpa-vyādhi)","kumantṛ (symbolic figure)"],"setting":"Quiet temple alcove or forest hermitage courtyard with Tulasī-vṛndāvana and a small Śālagrāma on a pedestal.","lighting_mood":"golden dawn","color_palette":["pale gold","emerald","ash gray","pearl white","sapphire blue"],"tanjore_prompt":"Tanjore painting style: Viṣṇu icon with gold-leaf aura; Tulasī shrine in front; dark pāpa-forms evaporating into ornate cloud motifs; rich maroon background, gem-like highlights, symmetrical composition emphasizing purification.","pahari_prompt":"Pahari miniature style: dawn light over a small hermitage courtyard; delicate smoke-like pāpa forms dissolving; serene devotee posture; cool greens and blues with soft gold wash, refined naturalism.","kerala_mural_prompt":"Kerala mural style: bold outlines; symbolic pāpa-demons disintegrating near Tulasī and Viṣṇu emblems; strong primary pigments, temple-wall narrative clarity.","pichwai_prompt":"Pichwai cloth painting style: central Tulasī-vṛndāvana framed by lotus borders; stylized dark motifs (pāpa) outside the floral mandala fading; conch-disc symbols and peacock-feather patterns indicating Viṣṇu/Kṛṣṇa grace; deep blue and gold accents."}
Audio Atmosphere: {"recitation_mood":"meditative","suggested_raga":"Durga","pace":"slow-meditative","voice_tone":"serene","sound_elements":["flowing water (soft)","temple bells (faint)","morning birds","incense smoke hush","silence"]}
Sandhi Resolution Notes: ब्रह्महत्यादयः = ब्रह्महत्या + आदयः; कुमंत्रिणा = कु + मंत्रिणा; नश्यंति (IAST naśyaṃti) = नश्यन्ति (अनुस्वार-लिप्यन्तर).
FAQs
It frames certain sufferings as “sin-born afflictions” (pāpa-vyādhayaḥ) and teaches that grave sins—like brahma-hatyā—along with other wrongs, can be destroyed in the specified sacred or transformative context (“tatra”).
A ku-mantrin is a corrupt or harmful adviser whose counsel leads to unethical action. The verse highlights that immoral guidance can be a direct cause of wrongdoing—and that such wrongdoing too is remediable through the purifying means implied by “tatra.”
It warns against accepting unethical counsel and links moral choices to spiritual and even bodily well-being, while also affirming that purification and reform can remove the effects of even serious wrongdoing.