Shloka 4
Śānti-parva 206: Guṇa-hetu Moha, Kāma-krodha Chain, Indriya-utpatti, and Nirodha
जैसे वही तागा सोनेकी लड़ियोंमें, मोतियोंमें, मूँगोंमें और मिट्टीकी मालाके दानोंमें ओतप्रोत होकर सुशोभित होता है, उसी प्रकार एक ही परमात्मा गौ, अश्व, मनुष्य, हाथी, मृग और कीट-पतंग आदि समस्त शरीरोंमें व्याप्त है! विषयासक्त जीवात्मा अपने-अपने कर्मके अनुसार भिन्न-भिन्न शरीर धारण करता है ।।
yathā sa eva tāgaḥ suvarṇa-laḍīṣu, muktāsu, pravāleṣu ca mṛnmayyāṃ mālāyāṃ ca dāneṣu otaprotaḥ san śobhate, tathā eka eva paramātmā go-aśva-manuṣya-hasti-mṛga-kīṭa-pataṅgādiṣu sarva-śarīreṣu vyāptaḥ. viṣayāsaktaḥ jīvātmā svakarmaṇāṃ yathāyogyaṃ bhinna-bhinnaṃ śarīraṃ dhārayati. yena yena śarīreṇa yad yat karma karoty ayam, tena tena śarīreṇa tat tat phalam upāśnute.
Sabi ni Bhīṣma: Kung paanong ang iisang sinulid, na dumaraan sa mga kuwintas na ginto, perlas, korales, at maging sa mga butil na luwad, ay nagbubuklod sa lahat at nagdaragdag ng ganda—gayundin ang iisang Kataas-taasang Sarili ay lumalaganap sa bawat katawan: baka, kabayo, tao, elepante, usa, at maging sa mga insekto at mga nilalang na lumilipad. Ngunit ang indibidwal na sarili, dahil sa pagkahumaling sa mga bagay ng pandama, ay tumatanggap ng sari-saring katawan ayon sa sariling mga gawa. Anumang kilos ang gawin ng tao sa pamamagitan ng alinmang katawan, sa katawan ding iyon niya dinaranas ang katumbas na bunga.
भीष्म उवाच
Educational Q&A
One Supreme Self pervades all living bodies, but the individual self—driven by attachment—moves through different embodiments according to karma; actions done through a given embodiment yield corresponding results that are experienced in that embodied condition.
In Shanti Parva’s instruction to Yudhishthira, Bhishma explains metaphysical and ethical principles: he uses the image of a single thread running through many kinds of beads to illustrate the all-pervading Paramatma, then states the rule of karmic retribution across embodied lives.