Shloka 6
Sāṅkhya Enumeration of Tattvas, Distinction of Puruṣa–Prakṛti, and the Mechanics of Birth and Death
यासां व्यतिकरादासीद् विकल्पो वदतां पदम् । प्राप्ते शमदमेऽप्येति वादस्तमनुशाम्यति ॥ ६ ॥
yāsāṁ vyatikarād āsīd vikalpo vadatāṁ padam prāpte śama-dame ’pyeti vādas tam anu śāmyati
ငါ၏ သက္တိများ အပြန်အလှန် ရောနှောမှုကြောင့် ပြောဆိုသူတို့အကြား အမြင်မျိုးစုံ ပေါ်ပေါက်သည်။ သို့သော် ဉာဏ်ကို ငါ၌ တည်မြဲစေပြီး အင်ဒြိယများကို ထိန်းချုပ်သူတို့အတွက် အမြင်ကွာခြားမှု ပျောက်ကွယ်၍ အငြင်းပွားမှု၏ အကြောင်းရင်းလည်း ငြိမ်းသက်သွားသည်။
Conflicting varieties of perception are created by the interaction of the Lord’s material energies in the minds of different philosophers, who staunchly defend their opinions, stating, “This may be the case or perhaps that or the other; or this may not be the case, or perhaps that is not the case.” Such logical or rational proposing, doubting, counter-proposing, counteracting, etc., take thousands of different forms and become the basis of argument. Actually, the Supreme Personality of Godhead, Lord Kṛṣṇa, is the basis of all existence, since everything emanates from the Lord, is maintained by the Lord and at the end is merged to rest within the Lord. Lord Kṛṣṇa is para-tattva, the highest truth underlying all other dependent truths. In a society of learned persons who have understood the Personality of Godhead to be everything, there is no further cause of philosophical quarrel. Such unity of opinion is not based on the absence of philosophical inquiry, nor on the stifling of rational discussion, but is the natural result of spiritual enlightenment. So-called philosophers proudly boast that they are searching and researching for the Absolute Truth, yet they somehow consider one who has found the Absolute Truth to be less intelligent than one who has not found it but is searching. Because Lord Kṛṣṇa is the Absolute Truth, one who fully surrenders to the Lord becomes the most learned person.
FAQs
It explains that differences of opinion and verbal disputation arise from the intermixture of material modes, but when one attains śama (inner calm) and dama (sense control), argumentative darkness naturally subsides.
Krishna is guiding Uddhava toward liberation by showing that mere intellectual argument is a product of the modes of nature, whereas real clarity comes through inner discipline—calmness and restraint.
Practice pausing before reacting, regulate the senses (speech, media, food), and cultivate steady devotional remembrance; as calm and restraint grow, the urge to “win” arguments weakens and clarity increases.