Shloka 44
नारद–शुक संवादः
Impermanence, Svabhāva, and Śuka’s Resolve for Yoga
तथैव वेद्यमव्यक्तमवेद्य: पुरुषस्तथा । अज्ञावुभौी ध्रुवौ चैव अक्षयौ चाप्युभावपि
tathaiva vedyam avyaktam avedyaḥ puruṣas tathā | ajñāv ubhau dhruvau caiva akṣayau cāpy ubhāv api ||
ヤージュニャヴァルキヤは言った。「同じく、未顕の根本自然（プラクリティ）は知られうる対象であるが、プルシャ（人格原理）は知の対象として把握されるものではない。されど、自己（アートマン）の真理について決定的な洞見を得た賢者たちは、究極の意味においてはプラクリティとプルシャの双方が『不可知』であると宣言する。両者はともに不動にして堅固、またともに不滅—不生にして永遠である。」
याज़्ञवल्क्य उवाच
Educational Q&A
The verse distinguishes Prakṛti (the unmanifest source of change) and Puruṣa (pure consciousness). Prakṛti can be approached as an object of analysis, while Puruṣa is not an object among objects. Yet, from the highest standpoint, both are said to be beyond ordinary cognition—steady and imperishable—pointing the seeker toward non-objectifying, contemplative insight rather than mere conceptual knowledge.
In Śānti Parva’s philosophical instruction, the sage Yājñavalkya is expounding subtle doctrine about reality and the Self. The discussion is not about external events but about clarifying the nature of Prakṛti and Puruṣa for ethical-spiritual orientation and liberation-focused understanding.