Shloka 82
Adhyātma–Adhibhūta–Adhidaivata Correspondences and the Triguṇa Lakṣaṇas (Śānti-parva 301)
मोक्षे दोषो महानेष प्राप्य सिद्धि गतानृषीन् | यदि तत्रैव विज्ञाने वर्तन्ते यतय: परे
yudhiṣṭhira uvāca | mokṣe doṣo mahān eṣa prāpya siddhiṃ gatān ṛṣīn | yadi tatraiva vijñāne vartante yatayaḥ pare ||
ユディシュティラは言った。「解脱（モークシャ）において、成就に達した聖仙たちに関して、私は重大な難点を見る。もしそこにおいてさえ、至高の苦行者たちがなお区別ある知のうちを行き来し—その覚知が個別性と記憶を保つのなら—私は世にあって正しく行為する法（プラヴリッティ・ダルマ）こそ勝ると判じよう。だが、解脱の境地では区別ある知が経験されないと言うなら、最高の知に沈みきったとき特定の覚知が欠けることになる。これ以上の悲しみがあろうか。」
युधिषछिर उवाच
Educational Q&A
Yudhiṣṭhira raises a philosophical dilemma about liberation: either liberated sages retain distinct cognition (which seems to preserve individuality and thus looks like an imperfection), or they lose distinct cognition (which seems like a bleak loss of meaningful awareness). The verse frames the tension between engagement in righteous action (pravṛtti-dharma) and the ideal of transcendence (mokṣa).
In the Śānti Parva’s reflective teachings, Yudhiṣṭhira questions the nature of mokṣa and the experience of perfected sages. He challenges the coherence and desirability of liberation as described, pressing for clarity on whether liberated consciousness includes memory and differentiated knowledge or dissolves such distinctions entirely.