Shloka 103
Brahmā’s Puṣkara Sacrifice: Ṛtvij System, Sāvitrī’s Reconciliation, Tīrtha-Catalogue, Śrāddha & Initiation Rites, and Vrata Fruits
वाक्पाणिपादैर्विगतेन्द्रियोपि कथं भवान्वै सुगतिस्सुकर्मा । संसारबंधे निहितेंद्रियोपि पुनः कथं देववरोसि वेद्यः
vākpāṇipādairvigatendriyopi kathaṃ bhavānvai sugatissukarmā | saṃsārabaṃdhe nihiteṃdriyopi punaḥ kathaṃ devavarosi vedyaḥ
言葉も手も足も離れておられるのに、いかにして汝は善業の果としての吉祥なる者なのか。さらに、感官がサンサーラ（saṃsāra）の束縛に置かれているのに、いかにして再び汝は神々の中の最勝として、知らるべき御方とされるのか。
Unspecified (a questioning interlocutor addressing a divine being)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Sandhi Resolution Notes: वाक्पाणिपादैर्विगतेन्द्रियोपि → वाक्पाणिपादैः विगतइन्द्रियः अपि; भवान्वै → भवान् वै; सुगतिस्सुकर्मा → सुगतिः सुकर्मा; निहितेंद्रियोपि → निहितइन्द्रियः अपि; देववरोसि → देववरः असि।
FAQs
It contrasts physical or sensory incapacity (loss of speech, hands, feet; senses bound in saṁsāra) with spiritual excellence (good destiny through good deeds and being “best among the gods”), asking how both can be true at once.
By pairing “sugatiḥ” with “su-karmā,” it implies that a favorable spiritual state is grounded in righteous action, even if one’s embodied condition appears limited or constrained.
Outer limitations do not necessarily reflect inner merit; virtue and right action can coexist with hardship, disability, or worldly bondage, and spiritual worth should not be judged solely by external capacity.