Shloka 1
Śuka–Janaka Saṃvāda: Āśrama-krama, Jñāna-vijñāna, and the Marks of Liberation (शुक-जनक संवादः)
अफ-#-राज त्रयोदशाधिकत्रिशततमो< ध्याय: अध्यात्म, अधिभूत और अधिदैवतका वर्णन तथा सात््विक, राजस और तामस भावोंके लक्षण याज़्वल्क्य उवाच पादावध्यात्ममित्याहुर्ब्राह्मणास्तत्त्वदर्शिन: । गन्तव्यमधि भूतं च विष्णुस्तत्राधिदेवतम्,याज्ञवल्क्यजी कहते हैं--राजन्! तत्त्वदर्शी ब्राह्मगोंका कथन है कि दोनों पैर अध्यात्म हैं, गन्तव्य स्थान अधिभूत हैं और विष्णु अधिदैवत हैं
yājñavalkya uvāca | pādāv adhyātmam ity āhur brāhmaṇās tattvadarśinaḥ | gantavyam adhibhūtaṃ ca viṣṇus tatrādhidaivatam ||
قال ياجْنَفَلْكْيَا: «أيها الملك، إنّ البراهمة الذين يبصرون الحقيقة يقولون إنّ القدمين هما “أدهياتما” (البعد الباطني الشخصي). وإنّ المقصد الذي يُبلَغ هو “أدهيبوتا” (ميدان الكائنات والأشياء المتجسدة). وفيما يتصل بذلك فإنّ فيشنو هو “أدهي ديفاتا” (المبدأ الإلهي المُشرف).»
याज़्वल्क्य उवाच
Educational Q&A
The verse presents a threefold interpretive framework: adhyātma (inner/self-related), adhibhūta (the embodied/material field), and adhidaivata (the presiding divine principle). It maps ‘feet’ to the inner dimension, the ‘destination’ to the field of beings/objects, and identifies Viṣṇu as the divine presider over that domain—linking spiritual practice, worldly reality, and divine governance into one coherent view.
In Śānti Parva’s instructional setting, the sage Yājñavalkya addresses a king and conveys what truth-seeing Brahmins teach. He explains how to understand key terms (adhyātma, adhibhūta, adhidaivata) through symbolic correspondences, guiding the listener toward a disciplined, theologically grounded understanding of reality.