Shloka 11
Jājali’s Austerities and the Summons to Tulādhāra (जाजलि–तुलाधार-इतिहासः)
अद्वारेण तमेवार्थ द्वौ दोषावुपजीवत: । तत्र बुद्धिहहिं दुर्धर्षा मन: सामान्यमश्लुते,रजोगुण और तमोगुण--ये दो दोष निषिद्धमार्गके द्वारा उस विषय-सुखका आश्रय लेते हैं। वहाँ बुद्धि दुर्धर्ष होनेपर भी मनके साथ रहनेसे उसीके समान हो जाती है
advāreṇa tam evārthaṃ dvau doṣāv upajīvataḥ | tatra buddhir api durdharṣā manaḥ-sāmānyam aśnute |
Vyāsa berkata: Dua cela—rajas dan tamas—mendekati kenikmatan objek melalui “pintu” yang tidak wajar, yakni jalan yang terlarang, lalu hidup dengan bersandar padanya. Di sana, buddhi (akal budi), walau pada asalnya sukar ditundukkan, menjadi seperti manas apabila ia bergaul rapat dengannya.
व्यास उवाच
Educational Q&A
Rajas and tamas sustain themselves by leading one toward objects of enjoyment through prohibited or unwholesome means; when the intellect associates with the restless mind instead of governing it, even strong discrimination becomes ‘ordinary’—it loses clarity and follows desire and inertia.
In the didactic discourse of Śānti Parva, Vyāsa explains an inner moral psychology: how lower guṇas (rajas and tamas) exploit the pursuit of pleasure, and how buddhi can be degraded when it aligns with manas rather than restraining and guiding it.