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Shloka 6

बलीन्द्रसंवादः — Kāla, Anityatā, and the Limits of Agency

Mahābhārata 12.217

तदेवमेतौ विज्ञेयावव्यक्तपुरुषावुभौ । अव्यक्तपुरुषाभ्यां तु यत्‌ स्थादन्यन्महत्तरम्‌

tad evam etau vijñeyāv avyaktapuruṣāv ubhau | avyaktapuruṣābhyāṁ tu yat sthād anyan mahattaram ||

ดังนี้พึงรู้สองประการนี้ว่าเป็น “อวิยักตะ” และ “ปุรุษะ” แต่เหนือกว่าอวิยักตะและปุรุษะ ยังมีสภาวะอื่นที่ยิ่งใหญ่กว่า ตั้งอยู่เหนือทั้งสองนั้น

तत्that
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative/Accusative, Singular
एवम्thus
एवम्:
TypeIndeclinable
Rootएवम्
एतौthese two
एतौ:
Karta
TypePronoun
Rootएतद्
FormMasculine, Nominative, Dual
विज्ञेयौto be known/understood
विज्ञेयौ:
Karma
TypeAdjective
Rootविज्ञेय
FormMasculine, Nominative, Dual
अव्यक्तपुरुषौthe two (called) unmanifest and person (i.e., avyakta and puruṣa)
अव्यक्तपुरुषौ:
Karta
TypeNoun
Rootअव्यक्तपुरुष
FormMasculine, Nominative, Dual
उभौboth
उभौ:
Karta
TypePronoun/Adjective
Rootउभ
FormMasculine, Nominative, Dual
अव्यक्तपुरुषाभ्याम्from/than the unmanifest and the person (the two)
अव्यक्तपुरुषाभ्याम्:
Apadana
TypeNoun
Rootअव्यक्तपुरुष
FormMasculine, Ablative/Instrumental, Dual
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
यत्that which
यत्:
Karta
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
स्थात्may be/should be (exist/stand)
स्थात्:
TypeVerb
Rootस्था
FormOptative (Vidhi-lin), 3rd, Singular
अन्यत्other
अन्यत्:
Karta
TypeAdjective/Pronoun
Rootअन्य
FormNeuter, Nominative/Accusative, Singular
महत्-तरम्greater
महत्-तरम्:
Karta
TypeAdjective
Rootमहत्
FormNeuter, Nominative/Accusative, Singular

भीष्म उवाच

B
Bhīṣma
A
Avyakta
P
Puruṣa

Educational Q&A

One should distinguish the two fundamental principles often discussed in sāṅkhya-like analysis—the Unmanifest (avyakta) and the Person (puruṣa)—yet also acknowledge a reality that is distinct and greater than both, implying a transcendent highest principle as the ultimate orientation for liberation and right understanding.

In Śānti Parva’s instruction section, Bhīṣma continues his philosophical exposition to Yudhiṣṭhira, classifying key metaphysical categories and then pointing beyond them to a supreme ‘greater’ principle, shaping the king’s understanding of dharma through deeper self-knowledge.