Shloka 10
Yoga, Nārāyaṇa as Supreme Principle, and the Emanation of Categories
Sāṅkhya-Yoga Outline
तथा बुद्धिप्रदीपेन दूरस्थं सुविपश्चित: । प्रत्यासन्नं निनीषन्ति ज्ञेयं ज्ञानाभिसंहितम्
tathā buddhi-pradīpena dūrasthaṁ su-vipaścitaḥ | pratyāsannaṁ ninīṣanti jñeyaṁ jñānābhisaṁhitam ||
Wika ni Bhishma: Gayon din, sa pamamagitan ng lampara ng talino, ang tunay na may malinaw na pag-unawa ay inilalapit ang wari’y malayo—ang Katotohanang dapat makilala na nakasalig sa kaalaman. Kaya, ginagawang liwanag ang pananaw, hinahangad nila ang tuwirang pagkatanto sa Brahman na lampas sa mga pandama, at nais nilang tunawin ang mundong nakikita at malapit na ito sa Kataas-taasang Sarili na ang likas na diwa ay kaalaman.
भीष्म उवाच
Educational Q&A
Discriminative intellect (buddhi) functions like a lamp: it enables the wise to approach the knowable Reality (jñeya) that is accessible through knowledge (jñāna), culminating in realization of the suprasensory Brahman and the sublation of the visible world into that knowledge-natured Self.
In the Shanti Parva’s instruction to Yudhishthira, Bhishma continues a philosophical exposition: he uses the image of a lamp to explain how sages employ inner discernment to ‘bring near’ what seems remote—direct knowledge of ultimate Reality—rather than remaining confined to sensory appearances.