Shloka 4

जनकस्य मोक्षमार्गप्रश्नः तथा पञ्चशिखोपदेश-प्रस्तावः | Janaka’s Path to Liberation: Prelude to Pañcaśikha’s Instruction

Devanagari script

तद्वदव्यक्तजा भावा: कर्तु: कारणलक्षणा: । अचेतनाश्रेतयितु: कारणादभिसंहता:,इसी प्रकार उस अव्यक्तसे उत्पन्न हुए उपर्युक्त कारणस्वरूप भाव अचेतन होनेपर भी चेतनकताके सम्बन्धसे चेतन-से होकर जानना आदि क्रियाके हेतु बन जाते हैं

Transliteration

tadvad avyaktajā bhāvāḥ kartuḥ kāraṇalakṣaṇāḥ | acetanāśrayetayuḥ kāraṇād abhisaṃhatāḥ ||

Translation

Бхишма сказал: Так же и состояния и начала, возникающие из Непроявленного,—хотя сами по себе они бездушны,—несут признаки причинности; и когда они собираются как орудия деятеля, то становятся причинами действий, таких как познание, ибо связаны с сознательной опорой.

Word by Word

तद्वत्likewise, in the same way

अव्यक्तजाborn from the unmanifest

भावाःentities; states; principles

कर्तुःof the doer/agent

कारणलक्षणाःhaving the mark/nature of a cause

अचेतनाःnon-sentient, insentient

श्रेतयितुःof the one who makes (them) resort/attach (i.e., the conscious principle as the one causing association)

कारणात्from the cause; due to the cause

अभिसंहताःbrought together; consolidated; combined

Speaker

भीष्म उवाच

Characters & Entities

Bhīṣma

Character Dynamics

Dharma Sankata (Moral Dilemma)

Verse Rasa (Emotional Essence)

Philosophical Teaching

Political Layer

Geographic Context

Meter (Chandas)

Sandhi Notes

Educational Q&A

What is the core teaching?

Principles arising from the Unmanifest (prakṛti) are inert by themselves, yet when associated with a conscious substratum (the self/puruṣa) and combined as instruments, they function as causes for cognition and other activities.

What is happening in the narrative?

In the Shanti Parva’s philosophical instruction, Bhishma continues explaining how the world-process works: insentient constituents derived from the Unmanifest become operative only through their relation to consciousness, thereby enabling knowing and action.