Shloka 11
तत्त्वज्ञानमें कुशल पुरुषोंका कथन है कि त्वचा अध्यात्म है, स्पर्श अधिभूत है और वायु अधिदैवत है ।। मनो<ध्यात्ममिति प्राहुर्यथा शास्त्रविशारदा: | मन्तव्यमधिभूतं तु चन्द्रमा श्चाधिदेवतम्
tattvajñāne kuśalāḥ puruṣāḥ prāhuḥ—tvacā adhyātmam, sparśaḥ adhibhūtam, vāyuḥ adhidaivatam || mano 'dhyātmam iti prāhur yathā śāstraviśāradāḥ | mantavyam adhibhūtaṃ tu candramāś cādhidaivatam ||
قال ياجْنَفَلْكْيَا: «إنّ الماهرين في معرفة الحقيقة يقرّرون أنّه في هذا التحليل الثلاثي: الجلد هو الأدهْيَاتْما (adhyātma)، واللمس هو الأدهِبْهُوتا (adhibhūta)، والريح هي الأدهِدَيْفَتا (adhidaivata). وكذلك يقول العارفون بالـشاسترا إنّ الذهن هو الأدهْيَاتْما، وما ينبغي أن يُتَفَكَّر فيه هو الأدهِبْهُوتا، والقمر هو الأدهِدَيْفَتا الموافق.»
याज़्वल्क्य उवाच
Educational Q&A
The verse maps human experience through a threefold lens: (1) adhyātma—the inner faculty or locus in the person (skin, mind), (2) adhibhūta—the corresponding object or sensory domain (touch, the thinkable object), and (3) adhidaivata—the presiding cosmic/divine principle (wind for touch/skin; the Moon for mind). This framework trains discernment by linking body-mind functions to their objects and to a governing cosmic order.
In Śānti Parva’s instructional setting, Yājñavalkya is expounding a doctrinal classification used in self-knowledge teachings. He is not describing an external event but delivering a systematic explanation of how faculties (senses and mind) relate to their objects and to presiding deities, as part of a broader discourse on understanding the self and reality.