Shloka 13
Śuka–Janaka Saṃvāda: Āśrama-krama, Jñāna-vijñāna, and the Marks of Liberation (शुक-जनक संवादः)
बुद्धिरध्यात्ममित्याहुर्यथावदभिदर्शिन: । बोद्धव्यमधिभूतं तु क्षेत्रज्ञक्नाधिदिवतम्,यथार्थ ज्ञानी पुरुष कहते हैं कि बुद्धि अध्यात्म है, बोद्धव्य अधिभूत है और आत्मा अधिदेवता है
buddhir adhyātmam ity āhur yathāvad abhidarśinaḥ | boddhavyam adhibhūtaṃ tu kṣetrajñam adhidaivatam ||
Wika ni Yājñavalkya: “Ang mga nakakakita ng mga bagay ayon sa tunay na kalagayan ay nagsasabi na ang ‘talino’ (buddhi) ay kabilang sa adhyātma, ang panloob na espirituwal na saklaw. Ang ‘dapat makilala’ ay adhibhūta, ang larangan ng mga sangkap sa may katawan. At ang ‘Nakaaalam sa Bukid’ (Kṣetrajña)—ang Sariling saksi sa loob—ay dapat maunawaan bilang adhidaivata, ang naghaharing banal na prinsipyo.”
याज़्वल्क्य उवाच
Educational Q&A
Experience can be understood through a threefold framework: buddhi (intellect) is the inner spiritual domain (adhyātma), the knowable objects belong to the material/embodied domain (adhibhūta), and the kṣetrajña—the witnessing Self—is the presiding divine principle (adhidaivata). This encourages discernment: do not confuse external objects with the inner witness, and recognize the governing consciousness behind cognition.
In Śānti Parva’s instructional setting, the sage Yājñavalkya is expounding a philosophical classification to clarify how knowledge operates—distinguishing the inner instrument of knowing (buddhi), the external field of objects (adhibhūta), and the indwelling knower (kṣetrajña/adhidaivata).