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Shloka 25

बलीन्द्रसंवादः — Kāla, Anityatā, and the Limits of Agency

Mahābhārata 12.217

यथागमं च गत्वा वै बुद्धया तत्रैव बुद्धयते । देहान्तं कश्चिदन्वास्ते भावितात्मा निराश्रयम्‌

yathāgamaṃ ca gatvā vai buddhyā tatraiva buddhyate | dehāntaṃ kaścid anvāste bhāvitātmā nirāśrayam ||

Бхишма сказал: Следуя дисциплине, изложенной в шастрах, некоторые — редчайшие искатели — продвигаются ступень за ступенью и силой очищенного разума пробуждаются там же к непосредственному постижению Брахмана. Такой йогин — чьё внутреннее существо взращено и утончено — пребывает без опоры на внешние поддержания, утверждённый в самодостаточной Реальности, и остаётся так до конца жизни тела.

यथाas, according to
यथा:
TypeIndeclinable
Rootयथा
आगमम्scripture/tradition (āgama)
आगमम्:
Karma
TypeNoun
Rootआगम
FormMasculine, Accusative, Singular
and
:
TypeIndeclinable
Root
गत्वाhaving gone
गत्वा:
TypeVerb
Rootगम्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage-neutral)
वैindeed
वै:
TypeIndeclinable
Rootवै
बुद्ध्याby/with the intellect
बुद्ध्या:
Karana
TypeNoun
Rootबुद्धि
FormFeminine, Instrumental, Singular
तत्रthere
तत्र:
Adhikarana
TypeIndeclinable
Rootतत्र
एवjust, indeed
एव:
TypeIndeclinable
Rootएव
बुद्ध्यतेis realized/understood
बुद्ध्यते:
TypeVerb
Rootबुध्
FormLat (Present), Atmanepada, Third, Singular, Passive/impersonal usage possible
देहान्तम्till the end of the body (till death)
देहान्तम्:
Karma
TypeNoun
Rootदेहान्त
FormMasculine, Accusative, Singular
कश्चित्someone, a certain (rare) person
कश्चित्:
Karta
TypePronoun
Rootकश्चित्
FormMasculine, Nominative, Singular
अन्वास्तेsits near; remains following/attending (steadfastly abides)
अन्वास्ते:
TypeVerb
Rootअनु-आस्
FormLat (Present), Atmanepada, Third, Singular
भावितात्माone whose self is cultivated/purified
भावितात्मा:
Karta
TypeAdjective
Rootभावित-आत्मन्
FormMasculine, Nominative, Singular
निराश्रयम्without support; independent
निराश्रयम्:
Karma
TypeAdjective
Rootनिराश्रय
FormNeuter, Accusative, Singular

भीष्म उवाच

B
Bhishma
B
Brahman (implied)

Educational Q&A

Only a rare seeker, following scriptural discipline and refining the intellect through yoga, attains direct realization of Brahman and then abides independently—without external supports—steadfast in that realization until the body’s end.

In the Shanti Parva’s instruction on liberation, Bhishma explains to the listener that spiritual progress is gradual and scripturally guided, culminating for a few in stable Brahman-realization maintained throughout embodied life.