Shloka 57
मनु-उपदेशः — भूत-उत्पत्ति, इन्द्रिय-निवृत्ति, तथा पर-स्वभाव-विवेकः
Manu’s Instruction on Elemental Origination, Sense-Withdrawal, and Discrimination of the Supreme Nature
त्रिवर्गो यस्य विदित: प्रेक्ष्य यश्चन विमुडचति । अन्विष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुक:
trivargo yasya viditaḥ prekṣya yaś ca na vimūḍhyati | anvīṣya manasā yuktaḥ tattvadarśī nirutsukaḥ ||
قال بهيشما: إنما يكون المرءُ رائيًا للحقيقة حقًّا إذا أدرك بوضوح مقاصد الحياة الثلاثة—الدارما (dharma) والأرثا (artha) والكاما (kāma)—ثم نظر فيها نظرًا متأمّلًا فلا تضلّه، وإذا فتّش عن الذات (Self) بعقله، وتهذّب باليوغا (yoga)، فترك الشهوة القلقة إلى ما هو غير الذات.
भीष्म उवाच
Educational Q&A
True wisdom is not merely knowing dharma, artha, and kāma, but examining them without delusion and then turning inward: through disciplined inquiry into the Self, one becomes free from craving for non-Self objects and thus becomes a tattvadarśī (seer of reality).
In the Śānti Parva’s instruction on peace and right living, Bhishma continues advising Yudhiṣṭhira by defining the marks of a genuine knower: one who understands worldly aims, is not confused by them, and pursues Self-knowledge with yogic discipline and detachment.