Shloka 11
Brahmacarya-Upāya: Jñāna, Śauca, and the Mind’s Role in Desire (शान्ति पर्व, अध्याय २०७)
आश्रयं सर्वभूतानां मनसेतीह शुश्रुम । उसमें शयन करते हुए सर्वतेजोमय पुरुषोत्तम श्रीकृष्णने मनसे ही सम्पूर्ण प्राणियोंके अग्रज तथा आश्रय संकर्षणको उत्पन्न किया, यह हमने सुना है ।।
āśrayaṃ sarvabhūtānāṃ manasetiha śuśruma | tasmin śayānaḥ sarvatejomayaḥ puruṣottamaḥ śrīkṛṣṇo manasaiva samasta-prāṇinām agrajaṃ tathāśrayaṃ saṅkarṣaṇaṃ sasarja iti naḥ śrutam || sa dhārayati bhūtāni ubhe bhūta-bhaviṣyatī | tasya mahābāho mahātmanaḥ saṅkarṣaṇasya prādurbhāve śrīharer nābhitaḥ divyaṃ padmaṃ prādurabhūt sūryavat prakāśamānam ||
Wika ni Bhishma: “Narinig namin dito na ang isipan (manas) mismo ang kanlungan ng lahat ng nilalang. Nang ang Kataas-taasang Persona, si Śrī Kṛṣṇa—puspos ng lahat ng ningning—ay nakahimlay sa yogic na pamamahinga, sa pamamagitan lamang ng pag-iisip ay iniluwal niya si Saṅkarṣaṇa, ang nakatatanda at sandigan ng lahat ng may buhay; ito ang aming narinig. Si Saṅkarṣaṇa ang nagtataglay at sumusuporta sa lahat ng nilalang, at siya rin ang saligan ng nakaraan at ng darating. Pagkaraang mahayag ang makapangyarihang-bisig at dakilang-loob na si Saṅkarṣaṇa, mula sa pusod ni Śrī Hari ay lumitaw ang isang banal na lotus, nagniningning na gaya ng araw.”
भीष्म उवाच
Educational Q&A
The passage presents a theological-cosmological idea: the Supreme Person (Śrī Kṛṣṇa/Śrī Hari) manifests cosmic supports through will or mind, and Saṅkarṣaṇa is described as the sustaining foundation of beings across time (past and future). Ethically, it frames the universe as upheld by an ordered, purposeful divine support, encouraging trust in a sustaining principle behind existence.
Bhīṣma recounts a traditional account: while Śrī Kṛṣṇa rests in cosmic/yogic repose, he produces Saṅkarṣaṇa by thought; then, following Saṅkarṣaṇa’s manifestation, a radiant lotus appears from Hari’s navel—an image commonly used to signal further stages of cosmic unfolding.