Reconciliation of Action and Knowledge: Offering All Acts to Nārāyaṇa and the Hymn to the Yajña-Puruṣa
Pūrva Bhāga · Brahma-loka / Deva-samiti Narrative Context
सोऽब्रवीद् देवसमितिर्वर्तते ब्रह्मणो गृहे । एवं श्रुत्वा वसुस् तस्थौ द्वारि ब्रह्मौकसस् तदा । तावत् तत्रैव रैभ्यस् तु आजगाम महातपाः ॥ ५.८ ॥
so ’bravīd deva-samitir vartate brahmaṇo gṛhe | evaṃ śrutvā vasus tasthau dvāri brahmaukasaḥ tadā | tāvat tatraiva raibhyas tu ājagāma mahā-tapāḥ || 5.8 ||
so.abravId devasamitirvartate brahmaNo gRRihe | evaM shrutvA vasustasthau dvAri brahmaukasastadA | tAvat tatraiva raibhyastu AjagAma mahAtapAH || 5.8 ||
เขากล่าวว่า “ที่เรือนของพระพรหม กำลังมีสภาเทพประชุมอยู่” ครั้นวสุได้ฟังดังนั้น จึงยืนอยู่ ณ ประตูแห่งพรหมาวาส ครั้นนั้นเอง ฤๅษีผู้มีตบะยิ่งใหญ่ ไรภยะ ก็มาถึง ณ ที่นั้น
Varāha
Even the worthy must wait at the threshold until the proper assembly/occasion; cosmic order operates through convened counsel (samiti).
Practice patience and respect for institutional/cosmic processes; approach teachers/authorities at appropriate times.
5.5.7 (query about Brahmā’s avāsara); 5.5.9–10 (Vasu’s honoring of Raibhya; Raibhya’s purpose)
It reflects a common Purāṇic narrative device: situating events within a formal “assembly of the gods” in Brahmā’s residence, which functions as a cosmological court setting for transmitting authority and decisions in mythic history.
No terrestrial geographic site is specified; the setting is Brahmā’s dwelling (a cosmological locus rather than a mappable historical place).
No direct ethical injunction is stated in this verse; it primarily establishes narrative context—protocol (standing at the threshold) and the arrival of a revered ascetic—often used in Purāṇas to signal legitimacy and orderly transmission of discourse.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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