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 ||
Yājñavalkya dit : «Parce que le Soi demeure simple témoin (dans l’indifférence), parce qu’il est sans second, et parce que c’est seulement par la naissance de l’ego-identification que l’on éprouve plaisir et peine, les ascètes accomplis—savants en la connaissance intérieure et délivrés de la fièvre de l’agitation—parlent de la Personne comme “seule” (pure, intacte de la Prakṛti). En vérité, d’après ce que nous avons entendu dans les enseignements de la science intérieure, elle est éternelle et non manifestée; mais, par son association avec la Prakṛti, elle paraît impermanente et manifestée.»
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.