तद्भ्रूविजृम्भः परमेष्ठिधिष्ण्यमापोऽस्य तालू रस एव जिह्वा ॥३०॥
dyaur akṣiṇī cakṣur abhūt pataṅgaḥ
paká¹£mÄṇi viṣṇor ahanÄ« ubhe ca
tad-bhrÅ«-vijá¹›mbhaḥ parameá¹£á¹hi-dhiṣṇyam
Äpo 'sya tÄlÅ« rasa eva jihvÄ
dyauḥ - the sphere of outer space; aká¹£iṇī - the eyeballs; caká¹£uḥ - of eyes (senses); abhÅ«t - it so became; pataá¹…gaḥ - the sun; paká¹£mÄṇi - eyelids; viṣṇoḥ - of the personality of Godhead, ÅšrÄ« Viṣṇu; ahanÄ« - day and night; ubhe - both; ca - and; tat - His; bhrÅ« - eyebrows; vijá¹›mbhaḥ - movements; parameá¹£á¹hi - the supreme entity (BrahmÄ); dhiṣṇyam - post; Äpaḥ - Varuṇa, the director of water; asya - His; tÄlÅ« - palate; rasaḥ - juice; eva - certainly; jihvÄ - the tongue.
The sphere of outer space constitutes His eyepits, and the eyeball is the sun as the power of seeing. His eyelids are both the day and night, and in the movements of His eyebrows, BrahmÄ and similar supreme personalities reside. His palate is the director of water, Varuṇa, and the juice or essence of everything is His tongue.
To common sense the description in this verse appears to be somewhat contradictory because sometimes the sun has been described as the eyeball and sometimes as the outer space sphere. But there is no room for common sense in the injunctions of the Å›Ästras. We must accept the description of the Å›Ästras and concentrate more on the form of the virÄá¹-rÅ«pa than on common sense. Common sense is always imperfect, whereas the description in the Å›Ästras is always perfect and complete. If there is any incongruity, it is due to our imperfection and not the Å›Ästras’. That is the method of approaching Vedic wisdom.
