Shloka 35
Brahmopadeśa: Adhipatitva-kathana, Dharma-lakṣaṇa, and Kṣetra–Kṣetrajña Viveka
Book 14, Chapter 43
बुद्धिरध्यवसायेन ज्ञानेन च महांस्तथा । निश्चित्य ग्रहणाद् व्यक्तमव्यक्तं नात्र संशय:,निश्चयके द्वारा बुद्धिका और ज्ञानके द्वारा महत्तत्त्वका ग्रहण होता है। इनके कार्योंसे ही इनकी सत्ताका निश्चय होता है और इसीसे इन्हें व्यक्त माना जाता है, किंतु वास्तवमें तो अतीन्द्रिय होनेके कारण ये बुद्धि आदि अव्यक्त ही हैं, इसमें संशय नहीं है
buddhir adhyavasāyena jñānena ca mahāṁs tathā | niścitya grahaṇād vyaktam avyaktam nātra saṁśayaḥ ||
Dijo Vāyu: «Por la resolución decisiva (adhyavasāya) se aprehende el intelecto (buddhi), y por el conocimiento se determina asimismo el gran principio (mahat). Su existencia se infiere por sus funciones y por eso se les llama “manifiestos”; pero en verdad, por estar más allá de los sentidos, éstos—comenzando por el intelecto—permanecen “inmanifestados”. De ello no hay duda».
वायुदेव उवाच
Educational Q&A
The verse distinguishes between what is called ‘manifest’ due to functional inference and what is truly ‘unmanifest’ because it is beyond the senses. Intellect (buddhi) is known through determination, and the mahat principle through knowledge; yet both remain essentially supersensory, so their ‘manifestness’ is only a manner of speaking based on their observable effects.
Vāyudeva is explaining subtle principles of inner psychology and cosmology—how one recognizes faculties like intellect and cosmic intelligence. He clarifies that these are not directly seen like physical objects; they are established by their operations and thus discussed as ‘manifest’, while remaining fundamentally ‘unmanifest’ to the senses.