Shloka 13
Āścarya-kathana: Brāhmaṇa–Nāga Dialogue on Sūrya (Vivasvat) and the ‘Second Sun’ Phenomenon
यदासीन्मानसं जन्म नारायणमुखोद्गतम् | ब्रह्मण: पृथिवीपाल तदा नारायण: स्वयम्
yad āsīn mānasaṃ janma nārāyaṇa-mukhodgatam | brahmaṇaḥ pṛthivīpāla tadā nārāyaṇaḥ svayam ||
ໄວສັມປາຍະນະ ກ່າວວ່າ: «ໂອ ພຣະມະຫາກະສັດ, ໃນປະຖົມການແຫ່ງການສ້າງໂລກ ເມື່ອການເກີດຂຶ້ນດ້ວຍໃຈຂອງພຣະພຣະຫມາ ປາກົດຂຶ້ນ ອອກຈາກພຣະໂອດຂອງນາຣາຍະນະ, ໃນຂະນະດັ່ງກ່າວນັ້ນ ນາຣາຍະນະເອງ ໄດ້ສອນທຳມະນີ້ແກ່ພຣະພຣະຫມາ. ໂດຍທຳມະນັ້ນ ນາຣາຍະນະໄດ້ປະກອບພິທີບູຊາແກ່ເທວະດາ ແລະ ປິຕຣະ (ບັນພະບຸລຸດ); ແລ້ວຕໍ່ມາ ບັນດາລະສີທີ່ເອີ້ນວ່າ ເຟນະປະ ກໍຮັບເອົາ ແລະ ທະນຸຖະນອມທຳມະນັ້ນ.»
वैशम्पायन उवाच
Educational Q&A
Dharma is presented as primordial and authoritative: it originates with Nārāyaṇa, is taught to Brahmā at creation’s beginning, and is validated through practice—worship of gods and ancestors—before being received by later sages. The verse frames righteous ritual and ethical order as rooted in the divine source and transmitted through lineage.
Vaiśaṃpāyana recounts an origin-story: at the first emergence of Brahmā’s mind-born creation from Nārāyaṇa, Nārāyaṇa instructs Brahmā in a specific Dharma. Nārāyaṇa then exemplifies it by performing deva- and pitṛ-worship, and the Phenapa sages later adopt that same Dharma, showing its continuity across cosmic and human time.