Shloka 11
ब्राह्मण–क्षत्रिय-श्रेष्ठता-विवादः
Arjuna–Vāyu Dialogue on Brāhmaṇa and Kṣatriya Precedence
तद् बल॑ तस्य देवस्य धरामुद्धरतस्तथा । “बलदेव (शेष या अनन्त) आदि जो अत्यन्त बलशाली नाग हैं
tad balaṁ tasya devasya dharām uddharatas tathā |
レーヌカーは言った。「大地を持ち上げ給うたその神なる主の力が、我が身に来たりて、気力と威力の増大となりますように。バラデーヴァ—シェーシャ／アナンタ、無辺にして不壊、常に多くの蛇冠を戴く至強の大蛇—ならびにその系譜に生まれた他の大いなる蛇たちよ、我が光輝と力を増すために捧げるこの供物を受け取り給え。吉祥なる主ナーラーヤナが、唯一の宇宙海の水よりこの大地を救い上げ給うたその時、聖なる御身に宿りし力が我がものとなりますように。」そう述べて、蟻塚／蛇塚（anthill）に供物を捧げ、ナーガケーサラを散らし、白檀を塗り、青き布で覆い、日没にその塚の傍らへ置くべし。
रेणुक उवाच
Educational Q&A
The passage frames strength (bala) and spiritual radiance (tejas) as gifts sought through reverent alignment with divine exemplars—especially Nārāyaṇa’s cosmic act of rescuing the Earth—and through respectful offerings to the nāga principle embodied by Śeṣa/Ananta. Power is presented as something to be received ethically via devotion and proper ritual, not seized through harm.
Renukā utters a prayer requesting that the Lord’s strength—manifest when He raised the Earth from the cosmic ocean—be transferred as an increase of her own vigor. She then prescribes a concrete ritual act: placing an offering at a serpent-mound (valmīka), adorning it with nāgakesara and sandal, covering it with blue cloth, and depositing it at sunset for the nāgas to accept.