Aṣṭāvakra’s Visit to Kubera: Hospitality, Temptation, and the Ethics of Restraint (अष्टावक्र-वैश्रवणोपाख्यानम्)
अग्रया बुद्धिर्मनसा दर्शने च स्पर्शक्षाग्रय: कर्मणां या च सिद्धि: । गणा देवानामूष्मपा: सोमपाश्न लेखा: सुयामास्तुषिता ब्रह्मुकाया:
agrayā buddhir manasā darśane ca sparśakṣāgrayāḥ karmaṇāṁ yā ca siddhiḥ | gaṇā devānām ūṣmapāḥ somapāś ca lekhāḥ suyāmās tuṣitā brahmukāyāḥ ||
ພະວາຍຸເທວະກ່າວວ່າ: «ໃນບັນດາອຳນາດພາຍໃນ ປັນຍາສູງ (buddhi) ແລະ ຈິດ (manas) ເປັນອັນປະເສີດ, ພ້ອມທັງອຳນາດແຫ່ງການເຫັນ ແລະການສຳຜັດ; ແລະອັນປະເສີດຍິ່ງຄືສິດທິ (siddhi) ທີ່ເຮັດໃຫ້ການກະທຳສຳເລັດຕາມຈຸດໝາຍ. ດັ່ງນັ້ນໃນຫມູ່ເທວະກໍມີຜູ້ ‘ດື່ມ’ ຄວາມອົບອຸ່ນ (ūṣmapāḥ), ຜູ້ບໍລິໂພກໂສມ (somapāḥ), ແລະຊັ້ນທີ່ເອີ້ນວ່າ Lekhas, Suyāmas, Tuṣitas, ພ້ອມທັງຜູ້ມີກາຍເປັນພຣະພຣະຫມ (Brahma-bodied)».
वायुदेव उवाच
The verse links inner mastery (buddhi, manas, and the senses) with the successful completion of action (siddhi), and then situates these human faculties within a broader cosmic order by naming prominent classes of divine beings—suggesting that both ethical action and spiritual understanding belong to an ordered hierarchy.
Vāyu-deva is speaking and enumerating ‘foremost’ faculties and notable divine groups. The passage functions as part of a larger catalog of cosmic principles and celestial classes, reinforcing a theological-cosmological frame for dharma and the workings of action and attainment.