Shloka 27
Nāgendra–Brāhmaṇa Saṃvāda: Praśna-vidhi and Dharmic Approach on the Gomatī Riverbank
आदि-अन्तसे रहित भगवान् अच्युतने उन दोनों बूँदोंकी ओर देखा। उनमेंसे एक बूँद भगवानकी दृष्टि पड़ते ही उनकी प्रेरणासे तमोमय मधुनामक दैत्यके आकारमें परिणत हो गयी। उस दैत्यका रंग मधुके समान था और उसकी कान्ति बड़ी सुन्दर थी। जलकी दूसरी बूँद, जो कुछ कड़ी थी, नारायणकी आज्ञासे रजोगुणसे उत्पन्न कैटभ नामक दैत्यके रूपमें प्रकट हुई ।। तावभ्यधावतां श्रेष्ठी तमसा रजसान्वितौ । बलवन्तौ गदाहस्तौ पद्मनालानुसारिणौ,तमोगुण और रजोगुणसे युक्त वे दोनों श्रेष्ठ दैत्य मधु और कैटभ बड़े बलवान थे। वे अपने हाथोंमें गदा लिये कमलनालका अनुसरण करते हुए आगे बढ़ने लगे
vaiśaṃpāyana uvāca | tāv abhyadhāvatāṃ śreṣṭhī tamasā rajasānvitau | balavantau gadāhastau padmanālānusāriṇau ||
Vaiśaṃpāyana said: Endowed with tamas and rajas, those two foremost demons—Madhu and Kaiṭabha—rushed forward. Mighty in strength, with clubs in their hands, they advanced along the lotus-stalk, driven by the dark and passionate forces that had given them form. The episode frames how ungoverned guṇas, when stirred, can manifest as violent obstruction to cosmic order, requiring divine restraint and restoration of balance.
वैशग्पायन उवाच
Educational Q&A
The verse highlights how tamas (dark inertia) and rajas (restless passion), when dominant and unchecked, can generate destructive momentum. Ethically, it implies the need for sattva—clarity and balance—so that power and action do not become mere aggression against order (dharma).
Madhu and Kaiṭabha, newly manifested and empowered by tamas and rajas, charge forward with clubs, moving along the lotus-stalk (padmanāla). This sets the stage for their confrontation with the divine principle that must re-establish equilibrium.