Shloka 9
Yoga, Nārāyaṇa as Supreme Principle, and the Emanation of Categories
Sāṅkhya-Yoga Outline
रूपवन्तमरूपत्वादुदयास्तमने बुधा: । धिया समनुपश्यन्ति तद्गता: सवितुर्गतिम्
rūpavantam arūpatvād udayāstamane budhāḥ | dhiyā samanupaśyanti tadgatāḥ savitur gatim ||
Bhishma berkata: Sebagaimana orang bijak, dengan penalaran, memahami bahwa segala yang berwujud sesungguhnya tak berwujud sebelum muncul dan setelah lenyap; dan sebagaimana para terpelajar menyimpulkan—melalui terbit dan terbenamnya matahari—lintasan matahari yang tak tampak; demikian pula insan yang arif, dengan pelita budi, menyadari Brahman yang melampaui indra dan berhasrat meleburkan tampak-dekat dunia penampakan ini ke dalam Diri Tertinggi yang hakikatnya adalah pengetahuan.
भीष्म उवाच
Educational Q&A
That the ultimate reality (Brahman) is beyond sensory perception and is known through discriminative intellect: just as we infer the sun’s unseen motion from its rising and setting, we infer the formless ground of phenomena from their arising and passing away, and aim to merge the world-appearance into that knowledge-natured Self.
In the Shanti Parva’s instruction section, Bhishma continues his philosophical counsel, using analogies (arising/ceasing of forms and the sun’s course) to guide the listener toward contemplative knowledge and detachment from the merely visible world.