Shloka 4
Kṛṣṇa’s Dhyāna and the Prompt to Question Bhīṣma (कृष्णध्यानं भीष्मप्रश्नप्रेरणा च)
वाक् च सत्त्वं च गोविन्द बुद्धौ संवेशितानि ते । सर्वे चैव गुणा देवा: क्षेत्रज्ञे ते निवेशिता:
vāk ca sattvaṃ ca govinda buddau saṃveśitāni te | sarve caiva guṇā devāḥ kṣetrajñe te niveśitāḥ, govinda | mana tathā vāk-ādi sampūrṇendriyāṇi tvayā buddhiṃ līnāni kṛtāni | samastān guṇān indriyānugrāhakān devatāś ca tvayā kṣetrajña-ātmani pratiṣṭhāpitāḥ ||
قال يودهيشثيرا: «يا غوڤيندا، لقد جمعتَ الكلام وقوة الكينونة الباطنة في العقل المميِّز (البُدّهي). بل إن جميع الصفات (الغونات) والآلهة المُشرفة التي تُقوّي الحواس قد وضعتها في “عارف الحقل”؛ أي الذات. لقد جعلتَ الذهن ومجموعة الملكات كلها—بدءًا بالكلام—تذوب في الفهم، وأقمتَ مجمل حركة الصفات وآلهة الحواس في الروح الشاهدة.»
युधिछिर उवाच
Educational Q&A
The verse points to an inward integration: speech, mind, and the senses—along with their governing forces—are to be gathered into buddhi (discriminative understanding) and finally grounded in the kṣetrajña, the witnessing Self. Ethically, it implies mastery over impulses and clarity of discernment as the basis for dharmic living.
Yudhiṣṭhira addresses Govinda (Kṛṣṇa) in a reflective, philosophical mode, praising him as the one who can ‘place’ the faculties and their powers into their proper inner source. The statement functions as a recognition of Kṛṣṇa’s role as guide toward self-knowledge and inner governance.