Shloka 41
Adhyaya 23 — Ashvatara’s Vow for Madalasa and the Bestowal of Musical Science by Sarasvati
न चास्ये न च तज्जिह्वा ताम्रोष्ठादिभिरुच्यते ।
इन्द्रोऽपि वसवो ब्रह्मा चन्द्रार्कौ ज्योतिरेव च ॥
na cāsye na ca taj-jihvā tāmroṣṭhādibhir ucyate | indro 'pi vasavo brahmā candrārkau jyotir eva ca ||
ليس هنا «فم»، ولا «لسان» كما يُتحدَّث عن الشفاه الحمراء وما شابه (إذ لا يُنسب إلى تلك الحقيقة العليا جهازٌ جسدي). وحتى إندرا، والڤاسو، وبراهما، والقمر والشمس، فليسوا في ذلك إلا نورًا محضًا (ضياءً مُستمدًّا).
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FAQs
Ultimate reality cannot be reduced to physical imagery; even the greatest gods are secondary manifestations. Ethically, it discourages superficial literalism and supports a deeper, more contemplative devotion.
Not a pancalakṣaṇa narrative unit; it is a doctrinal/theological passage that can undergird any creation or deity-hierarchy account by asserting a supreme source beyond form.
By negating mouth/tongue, the hymn points beyond articulated mantra to its silent source; ‘all are light’ suggests that deities and luminaries are rays of the one Śakti-consciousness.