Shloka 52
Nāgendra–Brāhmaṇa Saṃvāda: Praśna-vidhi and Dharmic Approach on the Gomatī Riverbank
दन्ताश्न॒ पितरो राजन् सोमपा इति विश्रुता: । गोलोको ब्रह्मलोकश्न ओछ्ठावास्तां महात्मन:,चन्द्रमा और सूर्य उनके दोनों नेत्र तथा नासिका संध्या थी। >>कार संस्कार (आभूषण) और विद्युत् जिह्ना बनी हुई थी। राजन! सोमपान करनेवाले पितर उनके दाँत सुने गये हैं तथा गोलोक और ब्रह्मलोक उन महात्माके ओषछ्ठ थे
Vaiśaṃpāyana uvāca: dantāś ca pitaro rājan somapā iti viśrutāḥ | goloko brahmalokaś ca oṣṭhāv āstāṃ mahātmanaḥ ||
Waiśampāyana berkata: “Wahai Raja, para Pitṛ—yang termasyhur sebagai peminum Soma—adalah gigi-giginya. Dan Goloka serta Brahmaloka menjadi bibir dari makhluk agung itu.”
वैशग्पायन उवाच
Educational Q&A
The verse uses cosmic-body symbolism to present the universe and its sacred orders as integrated within a single exalted reality: ancestral powers (Pitṛs) and the highest realms (Goloka, Brahmaloka) are not separate from the cosmic person but function as his very features, implying reverence toward ritual, ancestors, and higher worlds as parts of a unified dharmic cosmos.
Vaiśaṃpāyana continues a descriptive passage portraying a महान्/महात्मा cosmic being in anatomical metaphors. Here he identifies the Pitṛs (as Soma-drinkers) with the being’s teeth, and the celestial realms Goloka and Brahmaloka with his lips, extending the larger depiction of a universal form.