Shloka 24
भिक्षुलक्षणम्—एकचर्याः, अहिंसा, कैवल्याश्रमः
Marks of the Mendicant: Solitary Wandering, Non-Injury, and the Kaivalya-Discipline
बेटा! जो लोग ज्ञानवान् होकर बाहर और भीतर व्याप्त अधियज्ञ (परमात्मा) और अधिदैव (पुरुष) का साक्षात्कार कर लेते हैं, वे ही देवता और वे ही द्विज हैं |। तेषु विश्वमिदं भूतं सर्व च जगदाहितम् । तेषां माहात्म्यभावस्य सदृशं नास्ति किंचन,उन्हींमें यह सारा विश्व, सम्पूर्ण जगत् प्रतिष्ठित है। उनके माहात्म्यकी कहीं कोई तुलना नहीं है
vyāsa uvāca | vatsa! ye janā jñānavantaḥ san bahiḥ antar ca vyāptam adhiyajñam (paramātmānam) adhidaivam (puruṣam) ca sākṣātkurvanti, te eva devāḥ te eva dvijāḥ | teṣu viśvam idaṃ bhūtaṃ sarvaṃ ca jagad āhitam | teṣāṃ māhātmyabhāvasya sadṛśaṃ nāsti kiṃcana ||
Dijo Vyāsa: «Hijo mío, los sabios que realizan directamente al Ser Supremo como Señor inmanente del sacrificio (adhiyajña) y que también realizan al Puruṣa cósmico como divinidad regente (adhidaiva), sólo ellos merecen ser llamados “dioses” y sólo ellos son los verdaderos dos veces nacidos. En ellos se halla establecido este universo entero y todo cuanto existe en el mundo. Nada, en parte alguna, es comparable a la grandeza de su majestad espiritual.»
व्यास उवाच
Educational Q&A
True spiritual status is defined by direct realization: those who perceive the all-pervading Lord as adhiyajña (inner ruler of sacrifice) and as adhidaiva (presiding divine Person) are the real ‘devas’ and the real ‘dvijas.’ Their greatness is incomparable because they are established in the very ground of the universe.
In the didactic setting of the Śānti Parva, Vyāsa addresses a listener as ‘vatsa’ and elevates the discussion from social labels to inner attainment, praising realized knowers as the true bearers of divinity and the foundation upon which the world is understood to rest.