Shloka 26
प्रजाविसर्ग-तत्त्वनिर्णयः | Cosmogony of Elemental Emergence
Bharadvāja–Bhṛgu Dialogue
ग्राम या नगरमें रहकर जो स्त्री-पुत्र आदिमें आसक्ति बढ़ायी जाती है, यह मृत्युका मुख ही है और जो वनका आश्रय लेता है, यह इन्द्रियरूपी गौओंको बाँधनेके लिये गोशालाके समान है, यह श्रुतिका कथन है ।।
nibandhanī rajjur eṣā yā grāme vasato ratiḥ | chittvaitāṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ ||
Wika ni Bhīṣma: “Ang pagkapit na umuusbong sa taong naninirahan sa nayon—na nalulugod sa mga bagay ng tahanan gaya ng asawa, mga anak, at iba pa—ay isang lubid na nagbubusabos. Pinuputol ng mabubuti ang lubid na ito at nakalalaya; hindi ito napuputol ng masasama. Kaya ang pananatili sa mga pamayanang makamundo ay lalo lamang nagpapalakas sa gapos na nagtutulak sa nilalang tungo sa kamatayan; samantalang ang pagkanlong sa gubat, ayon sa tradisyon (śruti), ay sinasabing pook ng pagpipigil, na parang kulungan ng baka na nagtatali sa ‘mga baka’ ng mga pandama.”
भीष्म उवाच
Educational Q&A
Worldly attachment formed in settled life functions like a rope that binds the soul. Only those committed to virtue and discipline can ‘cut’ this bond through detachment and self-restraint; those given to wrongdoing remain bound.
In the Shanti Parva’s instruction on dharma and liberation, Bhishma continues advising Yudhishthira on the dangers of household attachment and the value of restraint (often symbolized by forest-dwelling), framing attachment as a tangible bond that must be severed for spiritual freedom.