Shloka 10
ब्रह्मघोष-प्रवर्तनम्, अनध्याय-नियमः, वायु-मार्ग-वर्णनम्
Restoring Vedic Recitation, the Anadhyaya Rule, and the Taxonomy of Winds
उपेक्षत्वादनन्यत्वादभिमानाच्च केवलम् | मन्यन्ते यतय: सिद्धा अध्यात्मज्ञा गतज्वरा: । अनित्यं नित्यमव्यक्तं व्यक्तमेतद्धि शुश्रुम
upekṣatvād ananyatvād abhimānāc ca kevalam | manyante yatayaḥ siddhā adhyātmajñā gatajvarāḥ || anityaṁ nityam avyaktaṁ vyaktam etad dhi śuśruma ||
Dijo Yājñavalkya: «Porque el Sí mismo permanece como mero testigo (indiferente), porque no tiene segundo, y porque sólo por el surgimiento de la identificación egoica se experimentan placer y dolor, los ascetas consumados—versados en el conocimiento interior y libres de la fiebre de la agitación—hablan de la Persona como “sólo” (pura, no tocada por la Prakṛti). En verdad, según hemos oído en las enseñanzas de la ciencia interior, es eterna e inmanifiesta; pero, por su asociación con la Prakṛti, parece impermanente y manifiesta.»
याज़्वल्क्य उवाच
Educational Q&A
The Self (puruṣa) is essentially eternal and unmanifest, a non-dual witness. The sense of undergoing pleasure and pain arises from abhimāna (ego-identification) and from seeming association with Prakṛti, which makes the unmanifest appear as manifest and the eternal appear as impermanent.
In the Śānti Parva’s philosophical instruction, Yājñavalkya explains how realized ascetics interpret the nature of the Self: they describe it as ‘pure/isolated’ due to its witnesshood and non-duality, while also accounting for worldly experience by pointing to ego and the Self’s apparent linkage with Nature.