Shloka 7
मनुरुवाच — इन्द्रिय-मनः-ज्ञान-क्रमः
Manu on the hierarchy of senses, mind, and knowledge
सांख्ययोगौ तु यायुक्तौ मुनिभिमोक्षदर्शिभि: । संन्यास एव वेदान्ते वर्तते जपन॑ प्रति,मोक्षदर्शी मुनियोंने जो सांख्य और योगका वर्णन किया है, उनमेंसे वेदान्त (सांख्य)-में तो जपका संन्यास (त्याग) ही बताया गया है अशथैश्चर्यप्रवृत्तेषु जापकस्तत्र रज्यते । स एव निरयस्तस्य नासौ तस्मात् प्रमुच्यते
bhīṣma uvāca | sāṅkhyayogau tu yāyuktau munibhir mokṣadarśibhiḥ | saṃnyāsa eva vedānte vartate japaṃ prati | artha-aiśvarya-pravṛtteṣu jāpakaḥ tatra rajyate | sa eva nirayas tasya na asau tasmāt pramucyate ||
قال بهيشما: «إنّ الحكماء الذين عاينوا التحرّر قد علّموا السانكيا واليوغا كليهما طريقين صحيحين. غير أنّه في الفيدانتا (وهنا بحسب الرؤية المائلة إلى السانكيا)، فيما يخص الجَپا، فالقانون الحق هو السَّنْياس—أي التخلّي وترك التعلّق، حتى بأشكال الممارسة الظاهرة وبمكافآتها. فإذا تشابك المشتغل بالجَپا في طلب المال والمنافع الدنيوية، صار ذلك التعلّق نفسه جحيمه؛ ولا يتحرّر منه.»
भीष्म उवाच
Educational Q&A
Even spiritually valued practices like japa must be grounded in renunciation and non-attachment. If japa becomes mixed with craving for wealth, status, or power, the practitioner’s attachment itself becomes a form of suffering (niraya), preventing liberation.
In the Shanti Parva’s instruction on dharma and liberation, Bhishma teaches Yudhishthira that both Sāṅkhya and Yoga are affirmed by realized sages, but he warns that mantra-practice loses its liberating force when the practitioner is drawn into worldly pursuits and rewards.