Shloka 15
Śānti-parva 206: Guṇa-hetu Moha, Kāma-krodha Chain, Indriya-utpatti, and Nirodha
अविनाशी विष्णु ही परबत्रह्म कहे जाते हैं। वे ही परमधाम और परमपद हैं। उन्हें प्राप्त कर लेनेपर जीव कालके राज्यसे मुक्त हो मोक्षधाममें स्थित हो जाते हैं ।।
avināśī viṣṇur hi parabrahma kathyate | sa eva paramadhāma paramapadaṃ ca | taṃ prāpya jīvaḥ kālarājyāt pramucyate mokṣadhāmni ca tiṣṭhati || guṇeṣv ete prakāśante nirguṇatvāt tataḥ param | nivṛttilakṣaṇo dharmas tathā anantyāya kalpate ||
Bhīṣma dit : Vishnu, l’Imperissable, est nommé le Brahman suprême. Lui seul est la demeure la plus haute et l’état souverain. L’ayant atteint, l’être est délivré de l’empire du Temps et s’établit dans le domaine de la libération. Les êtres se manifestent au sein des guṇa—par leur lien avec les effets des guṇa, tels le corps et le mental—; mais le Soi suprême, au-delà de tout attribut, demeure entièrement au-delà d’eux. Le dharma marqué par le retrait (nivṛtti)—l’action sans convoitise, avec renoncement et sans esprit de possession—possède la puissance de mener à l’état impérissable du mokṣa.
भीष्म उवाच
Educational Q&A
The verse teaches that Vishnu, identified with the Supreme Brahman, is beyond the guṇas and is the highest goal. Liberation comes by attaining Him, which frees the jīva from the dominion of Time. The practical means emphasized is nivṛtti-lakṣaṇa dharma—renunciatory, non-attached action and inner withdrawal from craving—leading to the imperishable state (mokṣa).
In the Shanti Parva’s instruction to Yudhishthira, Bhishma continues his discourse on mokṣa and the highest dharma. Here he identifies the supreme reality as Vishnu/Parabrahman, contrasts the jīva’s manifestation within guṇas with the Lord’s nirguṇa transcendence, and points to nivṛtti-oriented dharma as the path to liberation.