Shloka 93
Adhyātma–Adhibhūta–Adhidaivata Correspondences and the Triguṇa Lakṣaṇas (Śānti-parva 301)
गुणांश्न मनसश्नापि नभसश्च गुणांश्व सः । गुणान् वायोश्व धर्मात्मंस्तेजस श्व गुणान् पुन:
guṇāṁś ca manasaś cāpi nabhasaś ca guṇāṁś ca saḥ | guṇān vāyoś ca dharmātmāṁs tejasas ca guṇān punaḥ, bharatanandana! dharmātmā rājā yudhiṣṭhira! |
ビーシュマは言った。「おおバーラタ族の歓喜よ、法に立つ王ユディシュティラよ——彼、至上のブラフマンにして至上の自己は、自らの威力によってサットヴァ・ラジャス・タマスの三グナの諸性質を遍満し、また बुद्धि と मनस्、さらに虚空・風・火・水・地、そして万有の性質をも余すところなく遍満する。すべての『田を知る者』（個我）に内在し、内なる統御者としてとどまる。弟子が師の後に従うように、心と諸感官と、善悪の業もまた具身の我の後に従う。個我が去り、感官と物質自然さえも捨て去るとき、二対を超え、マーヤーを超えた、ナラーヤナの相をもつ不滅の主に到達する。」
भीष्म उवाच
Educational Q&A
The Supreme Self (Paramatman/Narayana) pervades all qualities and elements and abides within every individual knower (kṣetrajña). Liberation is described as the jīva’s departure beyond senses and prakṛti, culminating in attainment of the imperishable Lord beyond dualities and māyā.
In the Shanti Parva’s instruction section, Bhishma continues his philosophical counsel to King Yudhishthira, explaining how the Supreme pervades the cosmos and how the embodied self is followed by mind, senses, and karmic results until, upon release from prakṛti, it reaches Narayana.