Shloka 41
Adhyaya 23 — Ashvatara’s Vow for Madalasa and the Bestowal of Musical Science by Sarasvati
न चास्ये न च तज्जिह्वा ताम्रोष्ठादिभिरुच्यते ।
इन्द्रोऽपि वसवो ब्रह्मा चन्द्रार्कौ ज्योतिरेव च ॥
na cāsye na ca taj-jihvā tāmroṣṭhādibhir ucyate | indro 'pi vasavo brahmā candrārkau jyotir eva ca ||
ಇಲ್ಲಿ ‘ಮುಖ’ವೂ ಇಲ್ಲ, ‘ಜಿಹ್ವೆ’ಯೂ ಇಲ್ಲ—ಕೆಂಪು ತುಟಿಗಳು ಮೊದಲಾದ ದೇಹೋಪಕರಣಗಳಂತೆ ಹೇಳುವುದೂ ಅಲ್ಲಿ ಅನ್ವಯಿಸುವುದಿಲ್ಲ. ಆ ದೃಷ್ಟಿಯಲ್ಲಿ ಇಂದ್ರ, ವಸುಗಳು, ಬ್ರಹ್ಮಾ ಹಾಗೂ ಚಂದ್ರ-ಸೂರ್ಯರೂ ಸಹ ಕೇವಲ ಪ್ರಕಾಶಮಾತ್ರ (ಆಶ್ರಿತ ತೇಜಸ್ಸು) ಆಗಿದ್ದಾರೆ.
{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
Ultimate reality cannot be reduced to physical imagery; even the greatest gods are secondary manifestations. Ethically, it discourages superficial literalism and supports a deeper, more contemplative devotion.
Not a pancalakṣaṇa narrative unit; it is a doctrinal/theological passage that can undergird any creation or deity-hierarchy account by asserting a supreme source beyond form.
By negating mouth/tongue, the hymn points beyond articulated mantra to its silent source; ‘all are light’ suggests that deities and luminaries are rays of the one Śakti-consciousness.