Shloka 51
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
या तृतीया हरेर्मूर्तिः प्रजापालनतत्परा ।
सा तु धर्मव्यवस्थानं करोति नियतं भुवि ॥
yā tṛtīyā harer mūrtiḥ prajā-pālana-tatparā /
sā tu dharma-vyavasthānaṃ karoti niyataṃ bhuvi //
Penjelmaan ketiga Hari—yang berbakti melindungi makhluk—dengan teguh menegakkan susunan dharma yang teratur di atas bumi.
{ "primaryRasa": "shanta", "secondaryRasa": "vira", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
Dharma is not presented as merely personal virtue but as an instituted order sustained by divine guardianship. The protector-aspect of Hari operates through maintaining stability—ensuring that beings can live within a dependable moral and social framework.
Primarily aligns with 'Vaṃśānucarita/Carita' in the sense of divine functions expressed through avatāra/manifestation, and more broadly supports 'Manvantara' concerns (governance of beings) though no specific Manu is named here. The verse most directly gestures to the Purāṇic principle of 'sthiti' (preservation/maintenance), commonly paired with sarga and pralaya.
The 'third form' devoted to prajā-pālana can be read as the stabilizing intelligence that converts raw power into rule—śakti into śāsana—so that dharma becomes a lived structure (vyavasthā) rather than an abstract ideal. Earth (bhuvi) signifies the field of embodied action where cosmic order must be concretely instituted.