Shloka 58
Adhyātma–Adhibhūta–Adhidaivata Correspondences and the Triguṇa Lakṣaṇas (Śānti-parva 301)
गुणान् गुणशतैरज्ञात्वा दोषान् दोषशतैरपि । हेतून हेतुशतैश्रित्रैछित्रान् विज्ञाय तत्त्वतः
bhīṣma uvāca |
guṇān guṇaśatair ajñātvā doṣān doṣaśatair api |
hetūn hetuśatais citrair vicitrān vijñāya tattvataḥ, rājan bharatanandana |
mahābuddhimān sāṅkhye vidvān vyāpakajñānaprabhāvāt saṃsāraṃ toyapheṇavat kṣaṇabhaṅguraṃ, viṣṇoḥ śatamāyābhiḥ pracchannaṃ, bhitticitravat, narakulavat sārahīnaṃ, andhakāragartavat bhayaṅkaraṃ, varṣākālatoyabudbudavat, sukhahīnaṃ, parādhīnaṃ, naṣṭaprāyaṃ, paṅkāvasaktahastivat rajo-guṇa-tamo-guṇeṣu magnaṃ manyante |
tasmāt te santānādi-āsaktiṃ dūrīkṛtya tapa-rūpa-daṇḍena yuktayā viveka-rūpa-śastreṇa rājasatāmasa-aśubha-gandhān śobhanīyān sāttvika-gandhāṃś ca tathā sparśendriyasya dehāśrita-bhoga-āsaktiṃ śīghram eva chindanti ||
गुणान् गुणशतैरज्ञात्वा दोषान् दोषशतैरपि । हेतून् हेतुशतैश्चित्रैर्विज्ञाय तत्त्वतः ॥
भीष्म उवाच
Educational Q&A
Through discriminative insight (Sāṅkhya-viveka), one recognizes saṃsāra as insubstantial and impermanent, entangling the mind in rajas and tamas. Therefore one should cut attachment—especially to family-line continuance and bodily pleasures—using disciplined austerity and sharp discernment, even relinquishing subtle attractions of sattva when they become a new form of clinging.
In the Śānti Parva’s post-war instruction, Bhīṣma addresses the Kuru king (Yudhiṣṭhira) and describes the perspective of a Sāṅkhya-knower: after analyzing qualities, faults, and causes, he sees the world as fleeting and deceptive (māyā) and advocates a practical program of detachment—tapas and viveka—to sever sensory and emotional bonds.