Shloka 40
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
ब्रह्मणे चादिदेवाय नमस्कृत्य समाधिना ।
ऋक्सामान्युद्गिरन् वक्त्रैर्यः पुनाति जगत्त्रयम् ॥
brahmaṇe cādidevāya namaskṛtya samādhinā | ṛk-sāmāny udgiran vaktrair yaḥ punāti jagat-trayam ||
他以摄心入定（三摩地）而礼敬原初之神梵天；继而以其诸口诵唱《梨俱》与《娑摩》赞歌，净化三界。
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FAQs
Purification and right orientation begin with reverence (namaskāra) and inner collectedness (samādhi). The verse presents Vedic sound (ṛk and sāman) as a sanctifying force that supports cosmic harmony, implying that disciplined speech and focused mind are ethically elevating and socially auspicious.
It functions as an invocatory/maṅgala verse rather than a direct pancalakṣaṇa unit. Indirectly it aligns with Sarga/Pratisarga insofar as Brahmā (the primordial deity) and Vedic utterance are invoked as foundations for cosmic order, but the verse itself is primarily benedictory framing.
“With his mouths” evokes the archetype of multi-faced, all-directional sacred speech (often associated with Brahmā’s four faces), suggesting that mantra permeates all quarters. The ‘three worlds’ signify the total field of experience; Vedic vibration, issued from concentrated awareness, is portrayed as cleansing the entire cosmos—outer and inner—through dharmic sound.