Shloka 114
Śuka’s Guṇa-Transcendence and Vyāsa’s Consolation (शुकगति-वर्णनम्)
अव्यक्तं प्रकृतिं त्वासां कलानां कश्चिदिच्छति । व्यक्ते चासां तथा चान्य: स्थूलदर्शी प्रपश्यति
avyaktaṁ prakṛtiṁ tv āsāṁ kalānāṁ kaścid icchati | vyakte cāsāṁ tathā cānyaḥ sthūladarśī prapaśyati |
ພີດສະມະ ກ່າວວ່າ: «ໃນບັນດາ ‘ສ່ວນປະກອບ’ (kalā) ເຫຼົ່ານີ້ ນັກຄິດບາງພວກເຫັນວ່າ ປະກຣິຕິ (prakṛti) ອັນບໍ່ປາກົດ (avyakta) ແມ່ນເຫດວັດຖຸ. ອີກພວກໜຶ່ງ ຜູ້ເນັ້ນການເບິ່ງແບບຫຍາບ ເຫັນວ່າ ສິ່ງທີ່ປາກົດ—ຄືອະນຸ/ອາຕອມ—ແມ່ນເຫດ. ດັ່ງນັ້ນ ສາຍຄິດຕ່າງໆ ຕາມວິທີເຫັນຂອງຕົນ ຈຶ່ງຈັດວາງເຫດໄປທີ່ບໍ່ປາກົດ ຫຼື ທີ່ປາກົດ (ແລະບາງພວກກໍປະສານທັງສອງ)»។
भीष्य उवाच
Educational Q&A
The verse highlights competing philosophical accounts of material causality: some posit the unmanifest Prakṛti as the source of constituents, while others posit the manifest (atoms) as the cause. The ethical-intellectual point is humility and discernment: conclusions about reality depend on one’s standpoint and method of knowing.
In Śānti Parva’s instruction, Bhīṣma is explaining doctrinal differences among thinkers regarding the origin of constituents (kalās). He reports how various schools interpret the material cause—unmanifest Nature versus manifest atomic reality—within a broader teaching on knowledge and liberation-oriented inquiry.