Shloka 15
Yoga-kṛtya (योककृत्य) — Vyāsa on Sense-Restraint, Obstacles, and Brahman-Realization
लोकान् नदी: समुद्रांश्न दिश: शैलान् वनस्पतीन् । नरकिन्नररक्षांसि वयःपशुमृगोरगान् । अव्ययं च व्ययं चैव द्वयं स्थावरजजड्रमम्
lokān nadīḥ samudrāṁś ca diśaḥ śailān vanaspatīn | narakinnararakṣāṁsi vayaḥ-paśu-mṛgoragān | avyayaṁ ca vyayaṁ caiva dvayaṁ sthāvara-jaṅgamam | tad-anantaraṁ vai brahmā hi carācaraprāṇināṁ sṛṣṭiṁ karoti ||
ວະຍາສະ ກ່າວວ່າ: ພຣະພຣະຫມາສ້າງໂລກທັງຫຼາຍ—ແມ່ນ້ຳແລະທະເລ, ທິດທັງປວງ, ພູເຂົາ ແລະພືດພັນ; ສັດມີຊີວິດເຊັ່ນ ມະນຸດ, ກິນນະຣະ ແລະ ຣາກສະສະ; ແລະສັດທັງປວງທີ່ບິນ, ຍ່າງ, ຄານ ຫຼືວ່າຍນ້ຳ—ນົກ, ສັດລ້ຽງ, ສັດປ່າ, ແລະງູ. ພຣະອົງຍັງກໍ່ໃຫ້ເກີດທັງອັນອະມະຕະ (ບໍ່ເສື່ອມ) ແລະອັນເສື່ອມສະລາຍ: ການສ້າງສອງພາກ ຄື ຢູ່ນິ່ງ ແລະເຄື່ອນໄຫວ. ດັ່ງນັ້ນ ເມື່ອຫຼັກການດັ່ງເດີມຖືກຈັດວາງແລ້ວ, ພຣະພຣະຫມາກໍເປັນຜູ້ກະທຳການ ທີ່ເຮັດໃຫ້ຫມູ່ສັດທັງປວງ—ທັງຢູ່ນິ່ງແລະເຄື່ອນໄຫວ—ປາກົດຂຶ້ນໃນພະຍົນ.
व्यास उवाच
Educational Q&A
The verse teaches a comprehensive, ordered view of creation: Brahmā is presented as the cosmic agent who manifests all categories of existence—geographical features, species, and supernatural classes—summarized as the twofold division of imperishable/perishable and immobile/mobile. Ethically, it supports a dharmic worldview in which life is interconnected within a structured cosmos, encouraging reverence and responsibility toward all beings.
In the Śānti Parva’s instructional setting, Vyāsa explains the scope of Brahmā’s creative activity. He enumerates the constituents of the universe—worlds and natural features, then various beings—culminating in the philosophical classification of reality into avyaya/vyaya and sthāvara/jaṅgama, framing later discussion on order, duty, and right conduct.