Shloka 11
Śuka–Janaka Saṃvāda: Āśrama-krama, Jñāna-vijñāna, and the Marks of Liberation (शुक-जनक संवादः)
तत्त्वज्ञानमें कुशल पुरुषोंका कथन है कि त्वचा अध्यात्म है, स्पर्श अधिभूत है और वायु अधिदैवत है ।। मनो<ध्यात्ममिति प्राहुर्यथा शास्त्रविशारदा: | मन्तव्यमधिभूतं तु चन्द्रमा श्चाधिदेवतम्
tattvajñāne kuśalāḥ puruṣāḥ prāhuḥ—tvacā adhyātmam, sparśaḥ adhibhūtam, vāyuḥ adhidaivatam || mano 'dhyātmam iti prāhur yathā śāstraviśāradāḥ | mantavyam adhibhūtaṃ tu candramāś cādhidaivatam ||
ຍາຊະນະວັນກະຍະ ກ່າວວ່າ: «ຜູ້ຊໍານານໃນຄວາມຮູ້ແຫ່ງສັດຈະ ກ່າວວ່າ ໃນການແຍກສາມສ່ວນນີ້ ‘ຜິວໜັງ’ ແມ່ນອັດຍາດມະ (adhyātma), ‘ການສຳຜັດ’ ແມ່ນອະທິພູດ (adhibhūta), ແລະ ‘ລົມ’ ແມ່ນອະທິໄດວະຕະ (adhidaivata). ເຊັ່ນດຽວກັນ ບັນດາຜູ້ຮູ້ຊໍານານໃນຄຳພີ ກ່າວວ່າ ‘ໃຈ’ ແມ່ນອັດຍາດມະ; ‘ສິ່ງທີ່ຄວນຄິດພິຈາລະນາ’ ແມ່ນອະທິພູດ; ແລະ ‘ດວງຈັນ’ ແມ່ນອະທິໄດວະຕະ».
याज़्वल्क्य उवाच
Educational Q&A
The verse maps human experience through a threefold lens: (1) adhyātma—the inner faculty or locus in the person (skin, mind), (2) adhibhūta—the corresponding object or sensory domain (touch, the thinkable object), and (3) adhidaivata—the presiding cosmic/divine principle (wind for touch/skin; the Moon for mind). This framework trains discernment by linking body-mind functions to their objects and to a governing cosmic order.
In Śānti Parva’s instructional setting, Yājñavalkya is expounding a doctrinal classification used in self-knowledge teachings. He is not describing an external event but delivering a systematic explanation of how faculties (senses and mind) relate to their objects and to presiding deities, as part of a broader discourse on understanding the self and reality.