Shloka 44
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
स देवो भगवān सर्वं व्याप्य नारायणो विभुः ।
चतुर्धा संस्थितो ब्रह्मन् सगुणो निर्गुणस्तथा ॥
sa devo bhagavān sarvaṃ vyāpya nārāyaṇo vibhuḥ | caturdhā saṃsthito brahman saguṇo nirguṇas tathā ||
Jener Gott—Bhagavān Nārāyaṇa, der allgegenwärtige und allmächtige Herr—hat, nachdem er alles durchdrungen hat, o Brāhmaṇa, eine vierfache Weise des Bestehens: sowohl als mit Eigenschaften versehen (saguṇa) als auch als jenseits aller Eigenschaften (nirguṇa).
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FAQs
The verse teaches a reconciliatory theology: the Supreme (here identified as Nārāyaṇa) is simultaneously immanent in the world (vyāpya sarvam) and transcendent (nirguṇa), while also accessible through attributed forms (saguṇa). Ethically, it supports reverence toward the world as pervaded by the divine, without reducing the divine to merely worldly limitations.
Primarily aligns with Sarga/Pratisarga-oriented metaphysics (the doctrinal basis for creation and re-creation): by asserting the Lord’s all-pervasion and modes (saguṇa/nirguṇa), it provides the theological framework through which cosmological emanation and governance are explained, even if no specific genealogies or Manus are named in this verse.
‘Caturdhā’ can be read as indicating a fourfold divine stationing—often interpreted in Purāṇic/Vaiṣṇava idioms as multiple modalities of the one Reality (e.g., transcendence/immanence and functional differentiations for cosmic order). The paired saguṇa/nirguṇa signals that the same Absolute can be approached through contemplative negation (nirguṇa-jñāna) or through devotion to form and qualities (saguṇa-bhakti), both culminating in the same Supreme.