Shloka 62
नारद–शुक संवादः
Impermanence, Svabhāva, and Śuka’s Resolve for Yoga
कश्यपस्य पितुश्चैव पूर्वमेव मया श्रुतम् । मैंने मुनिवर जैगीषव्य
kaśyapasya pituś caiva pūrvam eva mayā śrutam | munivara jaigīṣavyaḥ asitaḥ devalaḥ brahmarṣiḥ parāśaraḥ buddhimān vārṣagaṇyaḥ bhṛguḥ pañcaśikhaḥ kapilaḥ śukaḥ gautamaḥ ārdaśiṣeṇaḥ mahātmā gargaḥ nāradaḥ āsuriḥ buddhimān pulastyaḥ sanatkumāraḥ mahātmā śukraḥ tathā svapitā kaśyapaś ca—eteṣāṃ mukhataḥ pūrvam eva asmin viṣaye pratipādanam śrutavān asmi || tadanantaraṃ ca rudrasya viśvarūpasya dhīmataḥ, anyebhyo devatābhyaḥ pitṛbhyaś ca daityebhyaś ca yatra-tatra idaṃ samagraṃ jñānaṃ prāptavān | te sarve jñeya-tattvaṃ pūrṇaṃ nityaṃ ca vadanti |
ยาชญวลกยะกล่าวว่า “ข้าพเจ้าได้สดับคำสอนนี้มาก่อนแล้ว จากบิดาของข้าพเจ้า คือกัศยปะ และจากบิดาของกัศยปะด้วย”
याज़्ञवल्क्य उवाच
Educational Q&A
That the highest ‘knowable Reality’ (jñeya-tattva) is described by many authoritative sources as complete and eternal, and that true knowledge is validated through broad, time-tested transmission across sages and even different classes of beings.
Yājñavalkya strengthens his exposition by listing the many teachers from whom he has heard and confirmed this doctrine—his familial lineage, celebrated sages, and later even divine, ancestral, and daitya sources—showing that the teaching is widely attested and consistently characterized as eternal.