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Shloka 35

जनक–पराशर संवादः — वर्ण-गोत्र-धर्मविचारः

Janaka–Parāśara: Varṇa, Gotra, and Dharma Inquiry

न गुणा विदुरात्मानं स गुणान्‌ वेद सर्वतः । परिद्रष्टा गुणानां तु संस्रष्टा मन्यते यथा

na guṇā vidur ātmānaṃ sa guṇān veda sarvataḥ | paridraṣṭā guṇānāṃ tu saṃsraṣṭā manyate yathā ||

Bhishma said: The material qualities (guṇas) do not know the Self; but the Self knows the qualities in every way. Though the Self is the witness and observer of the qualities, deluded people imagine it to be mixed with them—as if bound up with their workings.

not
:
TypeIndeclinable
Root
गुणाःthe qualities (guṇas)
गुणाः:
Karta
TypeNoun
Rootगुण
FormMasculine, Nominative, Plural
विदुःknow
विदुः:
TypeVerb
Rootविद् (to know)
FormPerfect (Liṭ), 3rd, Plural, Parasmaipada
आत्मानम्the Self
आत्मानम्:
Karma
TypeNoun
Rootआत्मन्
FormMasculine, Accusative, Singular
सःhe/that (Self)
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
गुणान्the qualities (guṇas)
गुणान्:
Karma
TypeNoun
Rootगुण
FormMasculine, Accusative, Plural
वेदknows
वेद:
TypeVerb
Rootविद् (to know)
FormPerfect (Liṭ), 3rd, Singular, Parasmaipada
सर्वतःentirely; in every way
सर्वतः:
TypeIndeclinable
Rootसर्वतः
परिद्रष्टाthe witness/observer
परिद्रष्टा:
Karta
TypeNoun
Rootपरि-दृश् (to see) + तृ (agent suffix)
FormMasculine, Nominative, Singular
गुणानाम्of the qualities
गुणानाम्:
TypeNoun
Rootगुण
FormMasculine, Genitive, Plural
तुbut/however
तु:
TypeIndeclinable
Rootतु
संस्रष्टाone who is conjoined/associated
संस्रष्टा:
Karta
TypeNoun
Rootसम्-सृज्/संसृज् (to join, to associate) + तृ (agent suffix)
FormMasculine, Nominative, Singular
मन्यतेthinks/considers
मन्यते:
TypeVerb
Rootमन् (to think)
FormPresent (Laṭ), 3rd, Singular, Ātmanepada
यथाas; in the manner that
यथा:
TypeIndeclinable
Rootयथा

भीष्म उवाच

B
Bhishma
A
Atman (Self)
G
Guṇas (sattva, rajas, tamas)

Educational Q&A

The guṇas, being insentient aspects of material nature, cannot apprehend the conscious Self; rather, the Self illuminates and knows the guṇas. Liberation-oriented discernment comes from recognizing the Self as the witness, not as something truly compounded with sattva, rajas, and tamas.

In the Śānti Parva’s instruction on dharma and liberation, Bhishma continues his philosophical teaching, clarifying the relation between the conscious ātman and the material guṇas, and correcting the common delusion that the Self is inherently entangled with them.