Shloka 66
धर्मस्य बहुद्वारत्वम् — Nārada’s Audience with Indra (Śānti-parva 340)
सहस्रोदरबाहुश्च अव्यक्त इति च क्वचित् । इस प्रकार वे सनातन भगवान् श्रीहरि अपने स्वरूपमें नाना प्रकारके रंग धारण किये हुए थे। उनके हजारों नेत्र
sahasrodarabāhuś ca avyaktam iti ca kvacit | etān śrī-hariḥ sanātano bhagavān sva-rūpe nānā-rūpa-raṅgān dhārayām āsa | tasya sahasra-netrāṇi śata-sahasra-śirāṃsi sahasra-pādāḥ sahasrodarāḥ sahasra-bāhavaḥ | sa apūrva-kānti-sampannaḥ kvacit kvacid avyaktākṛtiḥ | etān anyāṃś ca rucirān varān brahmaṇe ’mitatejase ahaṃ dattvā prīto nivṛtti-paramo ’bhavam | “nārada! amitā-tejasaḥ brahmaṇaḥ tathā anyān api bahūn sundarān varān dattvā ahaṃ prīti-pūrvakaṃ nivṛtti-parāyaṇo ’bhavam”
毗湿摩说道：“在某些地方，人们称祂为‘不显’（avyakta）。于是，永恒的主哈利虽仍为其本身，却示现出多种色相与形态。祂现有千眼，百千之首，千足，千腹，千臂——具无比光辉；而在某些方面，祂的形相超越一切可见之相。将这些以及许多其他美妙的恩赐赐予光辉无量的梵天之后，我心生欢喜，遂全然转向退隐与安息。‘那罗陀啊，在向伟大的梵天及其他诸位施与如此殊胜的恩赐之后，我便退去，专志于止息。’”
भीष्म उवाच
Educational Q&A
The passage emphasizes the Lord’s transcendence and immanence: He can appear in an overwhelming cosmic form with countless limbs and yet be ‘unmanifest’ beyond sensory grasp. Ethically, it points toward nivṛtti—inner withdrawal and renunciation—as a legitimate culmination of spiritual life after duties are fulfilled.
Bhishma describes a vision/description of the eternal Lord Hari assuming many forms and radiant aspects, including a vast multi-limbed cosmic manifestation. He then recounts that, after granting splendid boons to Brahmā (addressing Nārada in the quoted speech), he became satisfied and turned toward withdrawal (nivṛtti).