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Shloka 6

Adhyātma–Adhibhūta–Adhidaivata Correspondences and the Triguṇa Lakṣaṇas (Śānti-parva 301)

राक्षसान्‌ विषयान ज्ञात्वा यक्षाणां विषयांस्तथा | विषयानौरगान ज्ञात्वा गान्धर्वविषयांस्तथा

bhīṣma uvāca | rākṣasān viṣayān jñātvā yakṣāṇāṁ viṣayāṁs tathā | viṣayān auragān jñātvā gāndharva-viṣayāṁs tathā ||

ভীষ্ম বললেন—হে নরেশ্বর! রাক্ষসদের ভোগ্য-বিষয় এবং যক্ষদের বিষয় যথার্থভাবে জেনে, নাগদের ও গন্ধর্বদের বিষয়ও উপলব্ধি করলে মানুষ সেই ভোগের গুণ-দোষ ও শক্তি-সীমা বিচার করতে সক্ষম হয়। সেই বিবেক থেকেই বৈরাগ্য জন্মায়, আর মন ইন্দ্রিয়বিষয়ের দাসত্ব ছেড়ে মুক্তিমার্গের দিকে ধাবিত হয়।

राक्षसान्Rakshasas (as objects)
राक्षसान्:
Karma
TypeNoun
Rootराक्षस
FormMasculine, Accusative, Plural
विषयान्domains/objects (of experience)
विषयान्:
Karma
TypeNoun
Rootविषय
FormMasculine, Accusative, Plural
ज्ञात्वाhaving known
ज्ञात्वा:
TypeVerb
Rootज्ञा
Formक्त्वा (absolutive/gerund), Parasmaipada (usage-neutral), Non-finite
यक्षाणाम्of the Yakshas
यक्षाणाम्:
TypeNoun
Rootयक्ष
FormMasculine, Genitive, Plural
विषयान्domains/objects
विषयान्:
Karma
TypeNoun
Rootविषय
FormMasculine, Accusative, Plural
तथाand likewise
तथा:
TypeIndeclinable
Rootतथा
विषयान्domains/objects
विषयान्:
Karma
TypeNoun
Rootविषय
FormMasculine, Accusative, Plural
औरगान्serpentine beings (Nāgas)
औरगान्:
Karma
TypeNoun
Rootऔरग
FormMasculine, Accusative, Plural
ज्ञात्वाhaving known
ज्ञात्वा:
TypeVerb
Rootज्ञा
Formक्त्वा (absolutive/gerund), Parasmaipada (usage-neutral), Non-finite
गान्धर्व-विषयान्Gandharva-domains/objects
गान्धर्व-विषयान्:
Karma
TypeNoun
Rootगान्धर्वविषय
FormMasculine, Accusative, Plural
तथाand likewise
तथा:
TypeIndeclinable
Rootतथा

भीष्म उवाच

B
Bhīṣma
R
Rākṣasas
Y
Yakṣas
N
Nāgas (serpent-kind)
G
Gandharvas

Educational Q&A

To cultivate discernment (viveka) by understanding the nature of sense-objects (viṣaya) across different orders of beings; seeing their limitations and defects supports detachment and steadiness on the liberating path (Sāṅkhya/Yoga).

In Śānti Parva, Bhīṣma instructs the king in higher dharma and liberation-oriented wisdom. Here he begins/continues a catalog of various beings’ ‘spheres of enjoyment,’ using it to frame a teaching on evaluating desire and moving toward mokṣa.