Shloka 6
Atithi’s Direction to the Nāga-sage Padma at Naimiṣa (अतिथ्युपदेशः—नैमिषे पद्मनागोपाख्यानप्रस्तावः)
एवमस्यां व्यवस्थायां नारायणगुणाश्रयादजराम-रादनिन्द्रियादग्राह्मादसम्भवात् सत्यादहिंस्राल््ललामाद् विविधप्रवृत्तिविशेषादवैरादक्षयादमरादजरादमूर्तित सर्वव्यापिन: सर्वकर्तु: शाश्वतस्तस्मात् पुरुष: प्रादुर्भूतो हरिर्व्यय:,इस अवस्थामें नारायणके गुणोंका आश्रय लेकर रहनेवाले उस अजर, अमर, इन्द्रियरहित, अग्राह्य, असम्भव, सत्यस्वरूप, हिंसारहित, सुन्दर, नाना प्रकारकी विशेष प्रवृत्तियोंके हेतुभूत, वैररहित, अक्षय, अमर, जरारहित, निराकार, सर्वव्यापी तथा सर्वकर्ता सत्त्वसे अविनाशी सनातन पुरुष हरिका प्रादुर्भाव हुआ
evam asyāṁ vyavasthāyāṁ nārāyaṇa-guṇāśrayād ajarām arād anindriyād agrāhyād asambhavāt satyād ahiṁsrāl lālāmād vividha-pravṛtti-viśeṣād avairād akṣayād amarād ajarād amūrtit sarva-vyāpinaḥ sarva-kartuḥ śāśvatas tasmāt puruṣaḥ prādurbhūto harir avyayaḥ
Arjuna said: “In that established order, sustained by the qualities of Nārāyaṇa, there manifested the eternal Person—Hari, the imperishable—who is free from aging and death, beyond the senses and grasp, unoriginated, truth itself, non-violent, auspicious and beautiful, the source of diverse and distinctive modes of activity, without enmity, inexhaustible, formless, all-pervading, and the universal agent. The verse frames divine manifestation not as a product of conflict or desire, but as the ethical ground of reality: truth, non-harm, and freedom from hostility.”
अजुन उवाच
Educational Q&A
The supreme reality (Hari/Nārāyaṇa as Puruṣa) is characterized by ethical and metaphysical absolutes—truth, non-violence, freedom from enmity, imperishability, and all-pervasiveness. Divine manifestation is presented as grounded in these qualities rather than in passion, harm, or rivalry.
Arjuna describes the appearance/manifestation of the eternal Person, Hari, listing defining attributes (unaging, deathless, beyond senses, formless, all-pervading, universal agent). The passage functions as a doctrinal description within Śānti Parva’s reflective, dharma-centered discourse.