Shloka 18
अव्यक्त–व्यक्त–कारणकार्यविवेकः
Avyakta–Vyakta and Causality: Discrimination of Field and Knower
अस्पर्शनमशृण्वानमनास्वादमदर्शनम् । अप्राणमवितर्क च सत्त्वं प्रविशते परम्
asparśanam aśṛṇvānamanāsvādam adarśanam | aprāṇam avitarkaṃ ca sattvaṃ praviśate param, parabrahma paramātmā sparśa-śravaṇa-rasana-darśana-prāṇa-saṅkalpa-vikalpa-se bhī rahita hai; isaliye kevala viśuddha buddhi hī usameṃ praviśa kar pātī hai |
Bhishma explica que la Realidad Suprema—Param Brahman, el Paramatman—está más allá del alcance del contacto, del oído, del gusto y de la vista, y también más allá de las operaciones ordinarias del aliento y del pensamiento discursivo. Por ello, sólo una inteligencia purificada y lúcida (sattva/śuddha buddhi), libre de la agitación de los sentidos y de las vacilaciones mentales, puede entrar en ese principio supremo y realizarlo.
भीष्म उवाच
Educational Q&A
The Supreme (Parabrahman/Paramatman) is not an object of the senses or of discursive thought; realization requires a purified, sattvic intellect that is free from sensory dependence and from saṅkalpa–vikalpa (mental wavering).
In the Shanti Parva’s instruction on liberation and right understanding, Bhishma continues advising Yudhishthira by describing the transcendence of the Supreme Self and the inner discipline—purification of mind/intellect—needed to realize it.