Shloka 31
अनुक्रमणिकाध्यायः (Anukramaṇikā Adhyāya) — Invocation, Narrator Frame, and Textual Scope
अद्भुतं चाप्यचिन्त्यं च सर्वत्र समतां गतम् | अव्यक्तं कारण सूक्ष्मं यत्तत् सदसदात्मकम्,वह ब्रह्म अदभुत, अचिन्त्य, सर्वत्र समानरूपसे व्याप्त, अव्यक्त, सूक्ष्म, कारणस्वरूप एवं अनिर्वचनीय है और जो कुछ सत्-असत्रूपमें उपलब्ध होता है, सब वही है
adbhutaṃ cāpy acintyaṃ ca sarvatra samatāṃ gatam | avyaktaṃ kāraṇa-sūkṣmaṃ yat tat sad-asad-ātmakam ||
تلك الحقيقة العُليا عجيبةٌ تتجاوز مدى الفكر؛ تسري في كل شيء بحضورٍ متساوٍ. هي غيرُ متجلّية (أفيَكْتا) ولطيفةٌ بوصفها أصلَ العِلّة، ويُقال إنها تضمّ الوجودَ واللاوجود معًا؛ حتى إن كل ما يُدرك على أنه موجود أو غير موجود ليس في الحقيقة إلا ذلك البراهمان.
Educational Q&A
The verse teaches that Brahman, the ultimate reality, is inconceivable yet all-pervading and equal in all; it is the unmanifest, subtle causal ground, and whatever appears as 'being' or 'non-being' is ultimately rooted in and not separate from that Brahman.
In the opening of the Ādi Parva, the text presents a philosophical characterization of the supreme principle (Brahman) as part of the work’s broader framing—establishing an ultimate ground of reality before moving into genealogies and the epic’s historical narrative.