Shloka 123
Nāgendra–Brāhmaṇa Saṃvāda: Praśna-vidhi and Dharmic Approach on the Gomatī Riverbank
भूतान्तरात्मा वरद: सगुणो निर्गुणोडपि च | विराट्स्वरूप भगवान् नारायण इस जगत्के ईश्वर और स्रष्टा हैं, वे ही सब जीवोंके अन्तरात्मा, वरदाता, सगुण और निर्मुणरूप हैं
bhūtāntarātmā varadaḥ saguṇo nirguṇo 'pi ca | virāṭsvarūpo bhagavān nārāyaṇaḥ jagata īśvaraḥ sraṣṭā ca, sa eva sarvabhūtānām antarātmā varadaḥ saguṇa-nirguṇarūpaś ca ||
قال فَيْشَمْبَايَنَة: «إنّ الربَّ المبارك نارايَنة—الذي هيئته هي الفيراط الكوني (Virāṭ)—هو سيّد العالم وخالقه. هو وحده القائم في جميع الكائنات بوصفه الذات الباطنة؛ وهو واهبُ النِّعَم، ويُدرَك على أنه ذو صفات (سَغُونَ) وهو أيضًا منزَّهٌ عن الصفات (نِرْغُونَ). وتُقيم هذه التعاليمُ السلطانَ الأقصى والنظامَ الأخلاقي في حقيقةٍ إلهيةٍ واحدةٍ تسري في كلّ حياة.»
वैशग्पायन उवाच
Educational Q&A
The verse teaches that the Supreme Lord Nārāyaṇa is both immanent and transcendent: he dwells as the inner Self in all beings (ethical implication: reverence and non-harm toward life), yet also stands beyond qualities as nirguṇa while being approachable as saguṇa. This frames dharma as grounded in a single divine reality that creates, governs, and indwells the world.
In Śānti Parva’s reflective instruction, the narrator Vaiśaṃpāyana describes Nārāyaṇa’s supreme status—creator, ruler, cosmic form, and indwelling Self—functioning as a doctrinal affirmation (stuti/teaching) meant to orient the listener toward peace, right understanding, and devotion after the turmoil of war.