Shloka 165
Śuka’s Guṇa-Transcendence and Vyāsa’s Consolation (शुकगति-वर्णनम्)
ननु नाम त्वया मोक्ष: कृत्स्न: पठचशिखाच्छुत: । सोपाय: सोपनिषद: सोपासड्ग: सनिश्चय:
nanu nāma tvayā mokṣaḥ kṛtsnaḥ pañcaśikhāc chrutaḥ | sopāyaḥ sopaniṣadaḥ sopāsaṅgaḥ saniścayaḥ ||
Wika ni Bhīṣma: “Tunay ngang napakinggan mo na ang ganap na aral ng paglaya mula sa pantas na si Pañcaśikha—kalakip ang mga paraan ng pagsasanay, ang saligang Upaniṣad, ang mga disiplinang sumusuporta, at ang matatag na katiyakang bunga ng pagkatanto. Kung ikaw ay tunay nang malaya sa mga pagkapit at nakatayo na na tila pumutol sa lahat ng gapos, paano pa sisibol ang pagkapit sa mga natatanging sagisag ng pagkahari gaya ng payong-parasol at mga chowrie?”
भीष्य उवाच
Educational Q&A
Even after learning the full doctrine of liberation—its method, scriptural grounding, supportive disciplines, and the certainty of realization—one must test oneself for residual attachment. Clinging to status-symbols (like parasol and chowries) reveals that bondage can persist subtly, and true mokṣa requires inner non-attachment, not merely hearing or intellectual assent.
In Śānti Parva’s instruction on dharma and liberation, Bhīṣma challenges a royal listener who has studied mokṣa-śāstra. He points out an inconsistency: if the listener has truly cut all bonds, why is there still attraction to royal emblems and privileges? The question functions as moral and spiritual correction.