Nāgendra–Brāhmaṇa Saṃvāda: Praśna-vidhi and Dharmic Approach on the Gomatī Riverbank
उत्पन्नसंशयो राजा एतदेवमचोदयत् । भगवान् विष्णुके हयग्रीवावतारकी चर्चा सुनकर तुम्हारी ही तरह राजा जनमेजयको भी संदेह हो गया था। तब उन्होंने इस प्रकार प्रश्न किया--
utpanna-sabayo r1j1 etad evam acodayat | bhagav1n viu-ke hayagr2bv1vat1ra-k2b carc1 brutv1 tv1m iva r1j1 janamejayo 'pi sabaya pr1pta | tata sa evam apchat || naiv1sya vindanti gati mah1tmana na c1gati kabcid ih1nupabyati | j1n1tmak1 santi hi ye maharaya pabyanti nitya purua gu1dhikam ||
Sinabi ni Śaunaka: Nang sumibol ang pag-aalinlangan sa hari, pinilit niyang linawin ang bagay na ito sa ganitong paraan. Nang marinig ang pagtalakay tungkol sa pagkakatawang-tao ni Viṣṇu bilang Hayagrīva, si Haring Janamejaya rin—gaya mo—ay nagduda. Kaya’t nagtanong siya: “Walang sinuman dito ang tunay na makakakilala sa landas ng Dakilang May-Diwa, ni may sinumang nakakakita sa Kanyang ‘di-landas’ (anumang hangganan o pagwawakas). Gayunman, may mga dakilang rishí na ang mismong pagkatao ay kaalaman; lagi nilang namamasdan ang Purusha na lampas sa mga guṇa.”
शौनक उवाच
The Supreme Person’s nature and ‘path’ cannot be grasped by ordinary inference; yet realized seers—whose consciousness is grounded in knowledge—directly apprehend the Lord as transcending the three guas. The verse contrasts common epistemic limits with yogic/gnostic vision.
After hearing an account and discussion of Viu’s Hayagr2bva incarnation, Janamejaya becomes doubtful and presses the speaker with a question about how the Lord’s movement, destiny, or limits can be known, and how sages can nevertheless ‘see’ Him.