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 ||
ヤージュニャヴァルキヤは言った。「自己はただ証人として立ち（無関与にして）、しかも無二であり、また我慢（アハンカーラ）という同一化が起こるがゆえにのみ苦楽が経験される。ゆえに、内なる学に通じ、熱病のごとき動揺を離れた成就の行者たちは、プルシャ（Puruṣa）を『ただそれのみ』（プラクリティに触れられぬ純粋）と説く。真実には、内学の教えに聞くところ、それは常住にして不顕である。だがプラクリティとの結びつきによって、無常で顕現するもののように見えるのだ。」
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.