Shloka 27
Śānti-parva 206: Guṇa-hetu Moha, Kāma-krodha Chain, Indriya-utpatti, and Nirodha
बुद्धिमें प्रवीण अर्थात् विशुद्ध और सूक्ष्म बुद्धिसे सम्पन्न एवं मानसिक बलसे युक्त हुआ पुरुष
bhīṣma uvāca | buddhyā pravīṇaḥ arthāt viśuddha-sūkṣma-buddhi-sampannaḥ mānasika-balena yuktaḥ puruṣaḥ samasta-icchā-atītaṃ nirguṇaṃ brahma prāpnoti | yathā vāyuḥ kāṣṭhe sthitam adṛśyam agniṃ apradīptaṃ kṛtvā eva jahāti, tathā kāmanābhiḥ vikalāḥ puruṣāḥ śarīrāntar-sthitaṃ paramātmānaṃ jahati, na ca taṃ jñātuṃ prāptuṃ vā ceṣṭante || guṇādāne viprayoge ca teṣāṃ manaḥ sadā buddhi-parāvarābhyām | anenaiva vidhinā sampravṛtto guṇāpāye brahma śarīram eti ||
ビーシュマは言った。「識別に通じた人—智（buddhi）が清浄で微妙にして堅固、しかも内なる決意により力づけられた人—は、あらゆる欲求を超えた無属性（nirguṇa）のブラフマンに到達する。風が木に宿る見えざる火を、燃え立たせることなく置き去りにするように、欲望に揺さぶられる人々もまた、自らの身体に住する至上我を捨て去る—すなわち、それを知ろうとも、得ようとも努めない。だが求道者が、手段となる修行の徳（支えとなる「グナ」）を身に受け、心を世の対象から引き戻すなら、その心は常に澄み、智が作る「高下」「善悪」の分別を離れて清らかに保たれる。この道に従い、やがてその支えの徳さえも超えるとき、彼はこの身に現成する真実としてのブラフマンを直証する。」
भीष्म उवाच
Educational Q&A
Desire obstructs realization: when the mind is agitated by cravings, one neglects the indwelling Self. By adopting purifying disciplines and withdrawing from sense-objects, the mind becomes clear and free from evaluative dualities; then, transcending even the supports of practice, one realizes the attributeless Brahman.
In the Shanti Parva’s instruction section, Bhishma continues advising on liberation-oriented dharma. He uses a vivid analogy—wind leaving unkindled fire in wood—to explain how people, though carrying the Supreme within, fail to awaken that knowledge when driven by desire, while the disciplined seeker progresses to direct realization.