Shloka 51
Nāgendra–Brāhmaṇa Saṃvāda: Praśna-vidhi and Dharmic Approach on the Gomatī Riverbank
चक्षुषी सोमसूर्यो ते नासा संध्या पुनः स्मृता । ३० कारस्त्वथ संस्कारो विद्युज्जिह्वा च निर्मिता
vaiśaṃpāyana uvāca | cakṣuṣī somasūryau te nāsā sandhyā punaḥ smṛtā | ākāras tv atha saṃskāro vidyujjihvā ca nirmitā | somapānavale pitaraḥ te dantāḥ śrutāḥ | goloko brahmalokaś ca tasya mahātmana oṣṭhau |
قال فَيْشَمْبَايَنَة: «كانت عيناه القمرَ والشمسَ؛ وكانت أنفه تُذكَر على أنها السَّنْدْهْيَا (Sandhyā—وقت الشفق). وكانت هيئتُه نفسها سَمْسْكارا (saṃskāra)—تطهيرًا وتزكيةً مقدّسة—وصُنِع لسانُه برقًا. أيها الملك، قيل إن الأسلاف الذين يشربون السُّوما (Soma) هم أسنانه، وإن غولوكا (Goloka) وبراهملوكا (Brahmaloka) هما شفتا ذلك العظيم النفس».
वैशग्पायन उवाच
Educational Q&A
The verse teaches a dharmic-cosmic vision in which the sacred person (or cosmic principle) is not separate from the universe: luminaries, rites, and ancestral orders are integrated into one moral-sacral body. It implies that true refinement (saṃskāra) aligns one’s being with cosmic order and ritual truth.
Vaiśaṃpāyana is describing a majestic, symbolic anatomy—mapping cosmic entities (Moon, Sun), ritual time (Sandhyā), and ancestral beings (Pitṛs) onto bodily features (eyes, nose, tongue, teeth, lips). This is part of a larger Shānti-parvan style exposition that uses grand imagery to communicate metaphysical and ethical order.