Shloka 2
Yoga, Nārāyaṇa as Supreme Principle, and the Emanation of Categories
Sāṅkhya-Yoga Outline
यथेन्द्रियार्थान् युगपत् समस्ता- न्नोपेक्षते कृत्सममतुल्यकालम् । तथाचलं संचरते स दिद्दां- स्तस्मात् स एक: परम: शरीरी
bhīṣma uvāca |
yathendriyārthān yugapat samastān
nopekṣate kṛtsnam atulyakālam |
tathācalam sañcarate sa didṛkṣāṁs
tasmāt sa ekaḥ paramaḥ śarīrī ||
Sinabi ni Bhishma: “Kung paanong ang panloob na saksi ay hindi nagpapabaya sa buong saklaw ng mga bagay na nadarama—maging sabay-sabay man o sa di-masukat na haba ng panahon—gayon din, bagaman nananatiling di-gumagalaw, ito’y ‘naglalakbay’ bilang nakakakita. Kaya ang kataas-taasang Sariling may katawan ay iisa: ang saksi na nakaaalam ng lahat, ang pinakamataas na panginoon ng katawan, na nagbibigay-liwanag sa lahat ng karanasan sa tatlong di-mapaghihiwalay na kalagayan ng kamalayan.”
भीष्म उवाच
Educational Q&A
The verse teaches the unity and supremacy of the witnessing Self (ātman): though itself unmoving, it illuminates all sense-experiences across time and across the three states (waking, dream, deep sleep). Because it is the constant seer, it is one and the highest lord of the body.
In Śānti Parva’s instruction on liberation and right understanding, Bhishma explains to the listener that the true Self is not the changing stream of perceptions; it is the steady witness that makes all perceptions known, thereby grounding ethical detachment and inner stability.