Shloka 26
Purohita-Niyoga and the Brahma–Kṣatra Concord
Aila–Kaśyapa Saṃvāda
पुण्यस्य लोको मधुमान् घृतार्चि- हिरिण्यज्योतिरमृतस्य नाभि: । तत्र प्रेत्य मोदते ब्रह्मचारी न तत्र मृत्युर्न जरा नोत दुःखम्
puṇyasya loko madhumān ghṛtārci-hiraṇyajyotir amṛtasya nābhiḥ | tatra pretya modate brahmacārī na tatra mṛtyur na jarā nota duḥkham ||
Wika ni Kāśyapa: “Ang daigdig na isinilang mula sa kabutihan ay matamis at kaaya-aya—nagliliwanag sa mga lamparang may nilinaw na mantikilya (ghṛta), kumikislap sa gintong sinag, at taglay ang mismong ‘pusod’ (pinagmumulan sa gitna) ng kawalang-kamatayan. Pagkaraan ng kamatayan, ang disiplinadong brahmacārin ay dumarating sa daigdig na iyon at nagagalak; sapagkat doon ay walang kamatayan, walang katandaan, at wala ring iba pang pagdurusa.”
कश्यप उवाच
Educational Q&A
The verse teaches that disciplined brahmacarya and accumulated puṇya lead to an exalted post-mortem state characterized by joy and freedom from death, aging, and suffering—presenting ethical self-restraint as a direct cause of higher well-being.
Kaśyapa describes to his listener(s) the qualities of the puṇya-born realm: it is radiant and blissful, symbolically illuminated by ghee-flames and golden light, and it is portrayed as centered on ‘amṛta’ (deathlessness). He concludes that the brahmacārī, upon dying, reaches that realm and delights there.