Shloka 36
Nāga-āyatana-darśana-pratīkṣā — The Brāhmaṇa’s Request and Waiting on the Gomatī
वे दोनों सम्पूर्ण लोकोंको प्रकाशित करनेवाले सूर्यसे भी अधिक तेजस्वी थे। उन पूज्य महात्माओंके वक्षःस्थलमें श्रीवत्सके चिह्न सुशोभित हो रहे थे और वे अपने मस्तकपर जटामण्डल धारण किये हुए थे ।।
jālapādabhujau tau tu pādayoś cakralakṣaṇau | vyūḍhoraskau dīrghabhujī tathā muṣkacatuṣkiṇau ||
Sinabi ni Vaiśaṃpāyana: Ang dalawang kagalang-galang na dakilang nilalang ay higit na maningning kaysa sa araw na nagpapaliwanag sa lahat ng daigdig. Nagniningning sa kanilang dibdib ang tanda ng Śrīvatsa, at sa kanilang ulo ay ang jaṭā-maṇḍala. May mga mapalad na tanda ang kanilang mga kamay at paa—sa talampakan ay ang sagisag ng cakra. Malapad ang dibdib at mahahaba ang bisig, at taglay nila ang pambihirang mga tanda ng katawan (kabilang ang bihirang tanda ng apat-na-bahaging lakas ng paglikha). Malalim na tinig na gaya ng kumpol ng ulap-ulan, magandang mukha, malapad na noo, kurbadong kilay, kaaya-ayang baba at marikit na ilong—kaya’t namumukod ang kanilang di-karaniwang karilagan.
वैशम्पायन उवाच
Educational Q&A
The passage underscores that true moral authority (dharma) is recognized through sanctity and auspicious signs: radiance, restraint, and divinely marked presence symbolize inner purity and ethical legitimacy, not mere power or status.
Vaiśaṃpāyana is describing two extraordinary, venerable beings whose bodies bear traditional auspicious marks (Śrīvatsa, cakra, etc.). The narration establishes their exceptional, quasi-divine stature so that their forthcoming words or role in the episode carry decisive ethical weight.