Shloka 165
Śuka’s Guṇa-Transcendence and Vyāsa’s Consolation (शुकगति-वर्णनम्)
ननु नाम त्वया मोक्ष: कृत्स्न: पठचशिखाच्छुत: । सोपाय: सोपनिषद: सोपासड्ग: सनिश्चय:
nanu nāma tvayā mokṣaḥ kṛtsnaḥ pañcaśikhāc chrutaḥ | sopāyaḥ sopaniṣadaḥ sopāsaṅgaḥ saniścayaḥ ||
ພີສະມະ ກ່າວວ່າ: «ແນ່ນອນເຈົ້າໄດ້ຟັງຄຳສອນແຫ່ງການຫຼຸດພົ້ນຢ່າງຄົບຖ້ວນຈາກິສີ ປັນຈະສິຂະ—ພ້ອມທັງວິທີປະຕິບັດ, ພື້ນຖານອຸປະນິສັດ, ວິໄນສະໜັບສະໜູນ, ແລະຄວາມໝັ້ນໃຈອັນເກີດຈາກການຮູ້ແຈ້ງ. ຖ້າເຈົ້າເປັນຜູ້ພົ້ນຈາກຄວາມຍຶດຕິດ ແລະຢືນຢູ່ເຫມືອນຜູ້ທີ່ຕັດຂາດພັນທະທັງປວງແລ້ວ, ເປັນໄປໄດ້ແນວໃດທີ່ຄວາມຍຶດຕິດຈະເກີດຂຶ້ນອີກໃນເຄື່ອງໝາຍຫຼວງອັນພິເສດ ເຊັ່ນ ຮົ່ມຫຼວງ ແລະ ພັດຈາມະຣະ?»
भीष्य उवाच
Educational Q&A
Even after learning the full doctrine of liberation—its method, scriptural grounding, supportive disciplines, and the certainty of realization—one must test oneself for residual attachment. Clinging to status-symbols (like parasol and chowries) reveals that bondage can persist subtly, and true mokṣa requires inner non-attachment, not merely hearing or intellectual assent.
In Śānti Parva’s instruction on dharma and liberation, Bhīṣma challenges a royal listener who has studied mokṣa-śāstra. He points out an inconsistency: if the listener has truly cut all bonds, why is there still attraction to royal emblems and privileges? The question functions as moral and spiritual correction.