Shloka 51
Nāgendra–Brāhmaṇa Saṃvāda: Praśna-vidhi and Dharmic Approach on the Gomatī Riverbank
चक्षुषी सोमसूर्यो ते नासा संध्या पुनः स्मृता । ३० कारस्त्वथ संस्कारो विद्युज्जिह्वा च निर्मिता
vaiśaṃpāyana uvāca | cakṣuṣī somasūryau te nāsā sandhyā punaḥ smṛtā | ākāras tv atha saṃskāro vidyujjihvā ca nirmitā | somapānavale pitaraḥ te dantāḥ śrutāḥ | goloko brahmalokaś ca tasya mahātmana oṣṭhau |
毗湿摩波耶那说：“他的双眼为月与日；其鼻被忆为桑提亚（Sandhyā，晨昏交会之时）。其形体本身即为神圣的‘三司迦罗’（saṃskāra，净炼之仪与庄严），其舌被造作如闪电。噢，大王，饮苏摩（Soma）的祖灵被说为他的牙齿，而戈洛迦（Goloka）与梵天界（Brahmaloka）则是那大魂者的双唇。”
वैशग्पायन उवाच
Educational Q&A
The verse teaches a dharmic-cosmic vision in which the sacred person (or cosmic principle) is not separate from the universe: luminaries, rites, and ancestral orders are integrated into one moral-sacral body. It implies that true refinement (saṃskāra) aligns one’s being with cosmic order and ritual truth.
Vaiśaṃpāyana is describing a majestic, symbolic anatomy—mapping cosmic entities (Moon, Sun), ritual time (Sandhyā), and ancestral beings (Pitṛs) onto bodily features (eyes, nose, tongue, teeth, lips). This is part of a larger Shānti-parvan style exposition that uses grand imagery to communicate metaphysical and ethical order.