Shloka 3
Yoga, Nārāyaṇa as Supreme Principle, and the Emanation of Categories
Sāṅkhya-Yoga Outline
रजस्तम: सत्त्वमथो तृतीयं गच्छत्यसौ स्थानगुणान् विरूपान् | तथेन्द्रियाण्याविशते शरीरी हुताशनं वायुरिवेन्धनस्थम्
Bhīṣma uvāca | rajastamaḥ sattvam atho tṛtīyaṁ gacchaty asau sthānaguṇān virūpān | tathendriyāṇy āviśate śarīrī hutāśanaṁ vāyur ivendhanastham ||
Sinabi ni Bhishma: “Ang Sariling nananahan sa katawan ay dumaraan sa tatlong guṇa—rajas, tamas, at ang ikatlo, sattva—na pumapasok sa sari-saring anyo at kalagayan na may magkakaibang katangian. Gayon din, ang nananahang nilalang ay pumapasok sa mga pandama: kung paanong ang hangin ay pumapasok sa apoy na nakasilid sa panggatong at pinasisiklab ito, gayon ang Sarili, sa pamamagitan ng presensya nito, ay gumigising sa mga pandama at ginagawang maaari ang pagdanas ng ligaya, pighati, at iba pang magkakaibang kalagayan na lumilitaw sa mga anyong iyon.”
भीष्म उवाच
Educational Q&A
The Self, while distinct, experiences life through the changing modes (guṇas) of nature—sattva, rajas, and tamas. These modes generate different states and qualities (such as pleasure and pain), and the embodied Self ‘enters’ the senses to cognize them, enlivening the faculties the way wind intensifies fire in fuel.
In the Śānti Parva’s instruction on dharma and liberation, Bhīṣma continues advising Yudhiṣṭhira about the inner constitution of experience. He explains how the guṇas shape mental and sensory states and uses the wind-and-fire simile to show how the indwelling Self activates the senses.