Shloka 57
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
इति सा सात्त्विकी मूर्तिरवतारान् करोति वै ।
प्रद्युम्नेति च सा ख्याता रक्षाकर्मण्यवस्थिताः ॥
iti sā sāttvikī mūrtir avatārān karoti vai /
pradyumneti ca sā khyātā rakṣākarmaṇy avasthitā
かくして、そのサットヴァ的顕現はまさしくアヴァターラを生じ（あるいは身に帯び）る。彼女は護持の働きに従事し続けるゆえ、「プラデュムナー（Pradyumnā）」とも知られる。
FAQs
The verse links sattva (clarity, balance, order) with the divine function of preservation and protection. Ethically, it implies that protection of dharma and beings is aligned with sāttvika qualities—stability, restraint, and benevolent governance—rather than impulsive force.
Primarily aligns with ‘Vaṃśānucarita/Manvantara’ style theological-cosmological exposition found in Purāṇas, though the content is specifically a guṇa-based description of divine activity (often nested within broader sarga/pratisarga or manvantara narration). This single verse is best indexed under cosmological-theological description rather than genealogy proper.
Sāttvika mūrti symbolizes the harmonizing intelligence that sustains the cosmos; ‘rakṣākarma’ indicates the ongoing, subtle maintenance of order (ṛta/dharma). The naming ‘Pradyumnā’ can be read as ‘one who is radiant/abundantly luminous,’ suggesting protection through illumination—clarity that prevents disorder—rather than only through overt confrontation.