Shloka 107
Atithi-satkāra and the Consolation of Wise Counsel (अतिथिसत्कारः प्रज्ञानवचनस्य च पराश्वासनम्)
नरनारायणो पूर्व तपस्तेपतुरव्ययम्,पहले नर और नारायणने जब धर्ममय रथपर आरूढ़ हो गन्धमादन पर्वतपर अक्षय तप किया था, उसी समय प्रजापति दक्षका यज्ञ आरम्भ हुआ
nara-nārāyaṇau pūrvaṁ tapas tepatūr avyayam | yadā dharma-maye rathe samārūḍhau gandhamādana-parvate 'kṣayaṁ tapaḥ cakratuḥ, tadā prajāpateḥ dakṣasya yajña ārabdhaḥ ||
Noong unang panahon, sina Nara at Nārāyaṇa ay nagsagawa ng di-nauubos na tapas (mahigpit na disiplina at pag-aayuno ng loob). Nang ang dalawa, na nakasakay sa karwaheng nakasalig sa dharma, ay magsagawa ng walang-kapantay na pagninilay at pagtitiis sa Bundok Gandhamādana, sa mismong panahong iyon nagsimula ang yajña (handog na ritwal) ni Prajāpati Dakṣa. Inilalarawan ng siping ito ang tapas (pagpipigil sa sarili) at yajña (banal na tungkulin) bilang magkatambal na gawaing nagtataguyod sa daigdig—inuugnay ang pansariling pagpipigil sa kaayusang etikal na pinangangalagaan sa pamamagitan ng pananagutang ritwal.
तामिन्द्र उवाच गच्छ नहुषस्त्वया वाच्योथ<पूर्वेण मामृषियुक्तेन यानेन त्वमधिरूढ
Educational Q&A
The verse juxtaposes two pillars of dharma: inner discipline (tapas) and outward sacred responsibility (yajña). By synchronizing Nara–Nārāyaṇa’s austerities with Dakṣa’s sacrifice, it suggests that both ascetic restraint and properly ordered ritual action uphold the moral and cosmic order.
The text recalls an ancient moment: Nara and Nārāyaṇa perform inexhaustible penance on Mount Gandhamādana while mounted on a dharma-based chariot, and simultaneously Prajāpati Dakṣa begins his great sacrifice. The narration sets a mythic backdrop connecting renowned tapas with a major yajña event.