Utkramaṇa-sthāna and Ariṣṭa-lakṣaṇa: Yājñavalkya’s Instruction on Departure Pathways and Mortality Signs
पश्यामि भगवंस्तस्मान्मोक्षधर्मो न विद्यते । भगवन्! इस प्रकार प्रकृति और पुरुष दोनों ही एक दूसरेके गुणोंकों आच्छादित करके एक दूसरेके गुणोंका आश्रयः लेते हुए सृष्टि करते हैं। इस तरह मैं इन दोनोंको सदा एक दूसरेसे सम्बद्ध देखता हूँ। अतः पुरुषके लिये मोक्षधर्मकी सिद्धि असम्भव जान पड़ती है
Janaka uvāca: paśyāmi bhagavaṁs tasmān mokṣadharmo na vidyate. bhagavan, evaṁ prakṛti-puruṣau ubhau anyonya-guṇān ācchādayitvā anyonya-guṇānām āśrayaṁ gṛhṇantau sṛṣṭiṁ kurutaḥ. evaṁ ca aham etau ubhau sadā anyonyena sambaddhau paśyāmi. ataḥ puruṣasya mokṣadharmasya siddhir asambhavā pratibhāti.
Джанака сказал: «Почтенный владыка, потому я вижу, что не существует учения, ведущего к освобождению. О Благословенный! Ибо так Пракрити и Пуруша — каждый, скрывая качества другого и опираясь на качества другого, — порождают творение. Потому я всегда воспринимаю их как неразрывно связанных друг с другом. Следовательно, Пуруше, по-видимому, невозможно осуществить путь освобождения.»
जनक उवाच
Janaka raises a philosophical objection: if Prakṛti (nature) and Puruṣa (consciousness) are always mutually intertwined—each depending on and obscuring the other—then the very possibility of Puruṣa’s complete release (mokṣa) seems doubtful. The verse frames a problem that the teacher must resolve: how liberation is possible despite apparent inseparability.
In the Mokṣadharma section of Śānti Parva, King Janaka addresses a revered instructor and articulates his reasoning. Observing creation as arising from the mutual involvement of Prakṛti and Puruṣa, he concludes that a distinct ‘path to liberation’ for Puruṣa appears impossible, prompting further doctrinal clarification.