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Shloka 4

Adhyāya 353 — Kathā-prāmāṇya (Authority of Transmission) and the Brāhmaṇa’s Ascetic Resolve

ममान्तरात्मा तव च ये चान्ये देहिसंज्ञिता: । सर्वेषां साक्षिभूतोडसौ न ग्राह्म: केनचित्‌ क्वचित्‌,वे मेरे, तुम्हारे तथा दूसरे जो देहधारी संज्ञावाले जीव हैं, उनके भी अन्तरात्मा हैं। सबके साक्षी वे पुरुषोत्तम श्रीहरि कहीं किसीके द्वारा भी पकड़में नहीं आते

mamāntarātmā tava ca ye cānye dehi-saṃjñitāḥ | sarveṣāṃ sākṣibhūto 'sau na grāhyaḥ kenacit kvacit ||

Bhīṣma sprach: „Er ist das innere Selbst von mir, von dir und von allen anderen Wesen, die man als verkörperte Seelen kennt. Als Zeuge aller kann dieser höchste Herr—Śrī Hari—von niemandem, nirgendwo, ergriffen oder festgehalten werden.“

ममof me / my
मम:
सम्बन्ध
TypePronoun
Rootअस्मद्
Form—, षष्ठी, एकवचन
अन्तरात्माinner Self
अन्तरात्मा:
Karta
TypeNoun
Rootअन्तरात्मन्
Formपुंलिङ्ग, प्रथमा, एकवचन
तवof you / your
तव:
सम्बन्ध
TypePronoun
Rootयुष्मद्
Form—, षष्ठी, एकवचन
and
:
TypeIndeclinable
Root
येwho
ये:
Karta
TypePronoun
Rootयद्
Formपुंलिङ्ग, प्रथमा, बहुवचन
and
:
TypeIndeclinable
Root
अन्येothers
अन्ये:
Karta
TypeAdjective
Rootअन्य
Formपुंलिङ्ग, प्रथमा, बहुवचन
देहि-संज्ञिताःcalled/known as embodied (beings)
देहि-संज्ञिताः:
Karta
TypeAdjective
Rootदेहिन् + संज्ञित
Formपुंलिङ्ग, प्रथमा, बहुवचन
सर्वेषाम्of all
सर्वेषाम्:
सम्बन्ध
TypePronoun
Rootसर्व
Form—, षष्ठी, बहुवचन
साक्षि-भूतःbeing a witness
साक्षि-भूतः:
Karta
TypeAdjective
Rootसाक्षिन् + भूत
Formपुंलिङ्ग, प्रथमा, एकवचन
असौthat (person/one)
असौ:
Karta
TypePronoun
Rootअसद् (सर्वनाम)
Formपुंलिङ्ग, प्रथमा, एकवचन
not
:
TypeIndeclinable
Root
ग्राह्यःgraspable / apprehensible
ग्राह्यः:
Karta
TypeAdjective
Rootग्रह्
Formपुंलिङ्ग, प्रथमा, एकवचन
केनचित्by anyone
केनचित्:
Karana
TypePronoun
Rootकिम् + चित्
Form—, तृतीया, एकवचन
क्वचित्anywhere / ever
क्वचित्:
Adhikarana
TypeIndeclinable
Rootक्व + चित्

पितामह उवाच

B
Bhīṣma (Pitāmaha)
A
Antarātman (inner Self)
S
Sākṣin (witness)
P
Puruṣottama / Śrī Hari (implied by the Hindi gloss)

Educational Q&A

The Supreme Reality is the indwelling Self of all embodied beings and functions as the universal witness; because it transcends sense and mental objects, it cannot be physically or conceptually ‘grasped’ like ordinary things.

In Śānti Parva’s instruction section, Bhīṣma addresses the listener (traditionally Yudhiṣṭhira) and explains a contemplative doctrine: the Lord as inner Self of all beings, ever-present as witness, yet beyond capture by any external means.