Shloka 32
Utkramaṇa-sthāna and Ariṣṭa-lakṣaṇa: Yājñavalkya’s Instruction on Departure Pathways and Mortality Signs
अप्रबुद्धमथाव्यक्तं सगुणं प्राहुरीश्वरम् । निर्गुणं चेश्वर॑ नित्यमधिष्ठातारमेव च
aprabuddham athāvyaktaṃ saguṇaṃ prāhur īśvaram | nirguṇaṃ ceśvaraṃ nityam adhiṣṭhātāram eva ca ||
ວາສິດຖະ ກ່າວວ່າ: ບັນດິດທັງຫຼາຍເວົ້າເຖິງພຣະເຈົ້າດ້ວຍຫຼາຍນາມ—ວ່າຍັງບໍ່ຕື່ນຮູ້ ແລະບໍ່ປາກົດ (ອະວະຍັກຕະ) ເປັນພຣະເຈົ້າຜູ້ມີຄຸນລັກສະນະ; ແລະຍັງເວົ້າວ່າເປັນພຣະເຈົ້າຜູ້ບໍ່ມີຄຸນລັກສະນະ (ນິຣຄຸນ), ນິລັນດອນ, ແລະເປັນຜູ້ຄອງຄຸມພາຍໃນຜູ້ອະທິສະຖານເຫນືອທຸກສິ່ງ. ຜູ້ຊໍານານໃນສາງຄະຍະ ແລະໂຍຄະ ເຂົ້າໃຈວ່າ ອາດຕະສູງສຸດນີ້ ຖືກຮູ້ເປັນຈິດສຸດທິ (ຈິນມະຍະ) ເມື່ອລະທິ້ງຫຼັກການອັນເຉື່ອນໄຫວບໍ່ໄດ້ເຊັ່ນ ອະຫັງກາຣ; ແລະພຣະອົງຢູ່ເຫນືອປຣະກຣິຕິ ແລະຄຸນຂອງນາງ ເປັນຫຼັກການທີ 25 ທີ່ຜູ້ແສວງຫາສັດຈະສູງສຸດຕາມຫາ.
वसिष्ठ उवाच
Educational Q&A
The verse teaches that the Supreme Reality can be described from different standpoints—as unmanifest, as the Lord with attributes, as the attributeless eternal Lord, and as the presiding inner ruler. In Sāṅkhya-Yoga terms, this Supreme Self is the twenty-fifth principle (Puruṣa/Ātman), distinct from Prakṛti and its twenty-four evolutes, realized as pure consciousness when inert factors like egoity are negated.
Within the Śānti Parva’s Mokṣa-dharma discussions, Vasiṣṭha is instructing about the nature of the Supreme Self/Lord using Sāṅkhya and Yoga categories, guiding the listener toward discernment between Prakṛti (and its guṇas/tattvas) and the transcendent presiding consciousness.