Shloka 22
ध्यानयोगवर्णनम्
Description of the Path of Meditation
आपोमयमिदं सर्वमापो मूर्ति: शरीरिणाम् । तत्रात्मा मानसो ब्रह्मा सर्वभूतेषु लोककृत्,यह सब प्रपंच जलमय है, प्राणियोंका यह शरीर भी प्रायः जलमय ही है। उसमें मनमें रहनेवाला आत्मा विद्यमान है। वही सम्पूर्ण भूतोंमें लोकस्रष्टा ब्रह्माके नामसे विख्यात है; क्योंकि समस्त जीवोंके संघातका ही नाम ब्रह्मा है
āpomayam idaṃ sarvam āpo mūrtiḥ śarīriṇām | tatrātmā mānaso brahmā sarvabhūteṣu lokakṛt ||
قال بهارادفاجا: «إنّ هذا العالم المتجلّي كلَّه مشبعٌ بالماء؛ وأجسادُ ذوي الأجساد هي أيضاً صورةٌ من الماء. وفي ذلك الجسد المتكوّن من الماء تقيم الذات، حاضرةً في المَنَس (العقل/الذهن). وهذا المبدأ بعينه يُعرَف بين جميع الكائنات باسم براهما، صانع العوالم—لأنّ المجموع الكلّي لتجمّع الأحياء يُسمّى “براهما”.»
भरद्वाज उवाच
Educational Q&A
The verse links cosmology and self-inquiry: the world and the body are described as predominantly ‘water-formed,’ yet within this elemental constitution the conscious Self abides, associated with the mind. That inner principle is identified with ‘Brahmā’ as the world-maker, emphasizing a vision where the cosmic creator is understood through the living totality (the aggregate of beings) and the indwelling Self rather than merely as an external deity.
In Śānti Parva’s didactic setting, Bharadvāja is expounding a philosophical account of embodiment and creation. He explains the elemental basis of the body (water predominance) and then elevates the discussion to the indwelling Self, interpreting ‘Brahmā’ as the creative principle present across all beings and as a name for the collective living aggregate.