Shloka 59
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
इत्येतत्ते समाख्यातं कृतकृत्योऽपि यत्प्रभुः ।
मानुषत्वं गतो विष्णुः शृणुष्वास्योत्तरं पुनः ॥
ityetat te samākhyātaṃ kṛtakṛtyo 'pi yatprabhuḥ /
mānuṣatvaṃ gato viṣṇuḥ śṛṇuṣvāsyottaraṃ punaḥ
Ainsi t’a-t-il été exposé comment le Seigneur (bien qu’ayant déjà accompli tout ce qui devait l’être) assuma néanmoins la condition humaine en tant que Viṣṇu. Écoute maintenant de nouveau la réponse qui suit à ce sujet.
{ "primaryRasa": "shanta", "secondaryRasa": "bhakti", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
The verse foregrounds a classic avatāra principle: the Supreme, though kṛtakṛtya (needing nothing), still enters limited embodiment. Ethically, it supports loka-saṅgraha—divine (and by extension exemplary human) action undertaken not from personal lack, but to uphold dharma, teach by example, and restore order.
Most closely aligns with Vaṃśānucarita and Manvantara-adjacent narrative material insofar as avatāras and divine interventions are typically embedded in dynastic/manvantara histories. In this isolated verse, it functions as a narrative hinge introducing a continued account rather than detailing sarga/pratisarga directly.
‘Mānuṣatva’ symbolizes the descent of the infinite into the finite—consciousness accepting limitation to illuminate limitation from within. The repeated cue ‘śṛṇuṣva…uttaram punaḥ’ signals layered instruction: outer narrative (history of descent) and inner import (how the transcendent can be immanent without being bound).