Shloka 2
अध्याय ३३७ — ज्ञानमार्ग-वैविध्यप्रश्नः तथा व्यासस्य नारायणोद्भवकथा
Systems of Knowledge and Vyāsa’s Nārāyaṇa-Origin
बृहद् ब्रह्म महच्चेति शब्दा: पर्यायवाचका: । एभि: समन्वितो राजन् गुणैर्विद्वान् बृहस्पति:
bṛhad brahma mahac ceti śabdāḥ paryāyavācakāḥ | ebhiḥ samanvito rājan guṇair vidvān bṛhaspatiḥ ||
ພີສະມະກ່າວວ່າ: «ໂອ ພຣະຣາຊາ, ຄໍາວ່າ ‘ບຣິຫັດ’, ‘ພຣະຫມັນ’, ແລະ ‘ມະຫັດ’ ເປັນຄໍາທີ່ມີຄວາມໝາຍສອດຄ່ອງກັນ. ບຣິຫັສປະຕິ ຜູ້ຮູ້ທັນ ມີຄຸນລັກສະນະຕາມທີ່ຄໍາເຫຼົ່ານັ້ນຊີ້ບອກ ຢ່າງຄົບຖ້ວນ.»
भीष्म उवाच
Educational Q&A
Bhīṣma explains that ‘Bṛhat’, ‘Brahman’, and ‘Mahat’ function as synonymous terms pointing to greatness/ultimate principle, and he links true understanding of these ideas to embodied virtues—exemplified by the wise counselor Bṛhaspati.
In Bhīṣma’s instruction to the king in the Śānti Parva, he clarifies philosophical vocabulary and then grounds it in an ethical model by invoking Bṛhaspati as one who is ‘endowed with’ the corresponding qualities.