Shloka 27
Nāgendra–Brāhmaṇa Saṃvāda: Praśna-vidhi and Dharmic Approach on the Gomatī Riverbank
आदि-अन्तसे रहित भगवान् अच्युतने उन दोनों बूँदोंकी ओर देखा। उनमेंसे एक बूँद भगवानकी दृष्टि पड़ते ही उनकी प्रेरणासे तमोमय मधुनामक दैत्यके आकारमें परिणत हो गयी। उस दैत्यका रंग मधुके समान था और उसकी कान्ति बड़ी सुन्दर थी। जलकी दूसरी बूँद
vaiśaṃpāyana uvāca | tāv abhyadhāvatāṃ śreṣṭhī tamasā rajasānvitau | balavantau gadāhastau padmanālānusāriṇau ||
Wika ni Vaiśaṃpāyana: Taglay ang tamas at rajas, ang dalawang pinakabantog na demonyo—sina Madhu at Kaiṭabha—ay sumugod pasulong. Makapangyarihan ang lakas, may hawak na pamalo (club) sa kanilang mga kamay, at umabante sila sa kahabaan ng tangkay ng lotus, itinutulak ng madilim at masidhing puwersang nagbigay sa kanila ng anyo. Ipinapakita ng tagpong ito na kapag ang mga guṇa ay hindi napipigil at nagalaw, maaari silang magpakita bilang marahas na sagabal sa kaayusang kosmiko, kaya’t kailangan ang banal na pagpigil at pagbabalik ng balanse.
वैशग्पायन उवाच
Educational Q&A
The verse highlights how tamas (dark inertia) and rajas (restless passion), when dominant and unchecked, can generate destructive momentum. Ethically, it implies the need for sattva—clarity and balance—so that power and action do not become mere aggression against order (dharma).
Madhu and Kaiṭabha, newly manifested and empowered by tamas and rajas, charge forward with clubs, moving along the lotus-stalk (padmanāla). This sets the stage for their confrontation with the divine principle that must re-establish equilibrium.