Shloka 10
नारद–शुक संवादः (Nārada–Śuka Dialogue): Tyāga, Saṃyama, and Vyakta–Avyakta Viveka
प्राणायामो हि सगुणो निर्गुणं धारयेन्मन: । यद्यदृश्यति मुज्चन् वै प्राणान् मैथिलसत्तम । वाताधिकयं भवत्येव तस्मात् तं न समाचरेत्
yājñavalkya uvāca | prāṇāyāmo hi saguṇo nirguṇaṃ dhārayen manaḥ | yadyadṛśyati muñcan vai prāṇān maithilasattama | vātādhikyaṃ bhavaty eva tasmāt taṃ na samācaret |
ຍາຊະນະວັນກະຍະ ກ່າວວ່າ: «ປຣານາຍາມະ ເມື່ອປະຕິບັດແບບ “ສະກຸນ” (ມີອາລົມພິຈາລະນາທີ່ແນ່ນອນເປັນຫຼັກ) ຈະຊ່ວຍໃຫ້ຈິດຕັ້ງມັ່ນໃນພາວະ “ນິຣກຸນ” (ບໍ່ມີລັກສະນະ). ແຕ່ໂອ ຜູ້ປະເສີດໃນຫມູ່ຊາວໄມຖິລະ, ຖ້າຜູ້ໃດຂັບລົມຊີວິດອອກ (ເຣຈະນະ) ໂດຍບໍ່ມີການເຫັນພາຍໃນຕໍ່ເທວະທີ່ກຳນົດ (ຫຼືຫຼັກນຳທາງ) ໃນເວລາສູດເຂົ້າ ແລະຂັ້ນຕອນອື່ນໆ, ຄວາມເກີນຂອງ “ວາຕະ” (ລົມ) ຈະເກີດຂຶ້ນໃນກາຍແນ່ນອນ. ດັ່ງນັ້ນ ບໍ່ຄວນປະຕິບັດປຣານາຍາມະທີ່ຂາດສະມາທິ».
याज़्ञवल्क्य उवाच
Educational Q&A
Breath-discipline should be joined to focused contemplation (saguṇa support) so that the mind can become steady in the attributeless (nirguṇa) state; doing prāṇāyāma mechanically, without meditative ‘vision’ or proper inner focus, is discouraged because it can cause imbalance (vāta aggravation) and fails to serve its spiritual purpose.
In a didactic exchange within Śānti Parva, the sage Yājñavalkya instructs a Maithila interlocutor on correct yogic method: prāṇāyāma is presented as a means to stabilize the mind, but only when integrated with meditation; otherwise it is portrayed as potentially harmful and spiritually unproductive.