Shloka 176
Satya-lakṣaṇa (The Characteristics and Forms of Truth) | सत्यलक्षणम्
तस्मात् त॑ वै नमस्यन्ति श्वसनं तरुसत्तमा: । चन्दन
tasmāt taṁ vai namasyanti śvasanaṁ tarusattamāḥ | candanaḥ syandanaḥ (tiniśaḥ) śālaḥ saralaḥ devadāruḥ vetasaḥ dhāmin tathā anye balavantaḥ taravaḥ | te jitātmānaḥ taravaḥ api kadācit evaṁ vāyu-devaṁ prati ākṣepaṁ na kṛtavantaḥ | durbuddhe! te api sva-balaṁ vāyoḥ balaṁ ca suṣṭhu jānanti; tasmāt te śreṣṭha-taravaḥ vāyu-devasya purataḥ mastakaṁ namayanti |
C’est pourquoi les plus nobles des arbres s’inclinent avec vénération devant ce Vent —ô le meilleur des arbres. Le santal, le syandana (tiniśa), le śāla, le sarala, le deodāru, le vetasa, le dhāmin, et d’autres arbres puissants —ces arbres maîtres d’eux-mêmes— n’ont jamais, à aucun moment, proféré de telles accusations contre le dieu du Vent. Ô esprit insensé, ils connaissent bien leur propre force et la force du Vent; voilà pourquoi ces arbres d’élite baissent la tête devant la divinité du Vent.
नारद उवाच
Educational Q&A
Even the strongest should practice discernment and humility: knowing one’s limits and acknowledging a superior force (here, Vāyu) is wiser than blaming or reproaching. Self-mastery expresses itself as respectful restraint rather than proud complaint.
Nārada points to renowned, powerful trees—sandalwood and others—as examples. Though they are strong, they do not accuse the Wind-god; understanding both their own power and Vāyu’s greater power, they bow their heads before him. The comparison rebukes an arrogant attitude and urges respectful submission to rightful superiority.