Shloka 38
धर्मद्वारबहुत्वविमर्शः — Reflection on the Many ‘Doors’ of Dharma (Śānti-parva 342)
जानाम्यध्यात्मयोगांश्ष॒ यो5हं यस्माच्च भारत,भारत! मैं अध्यात्मयोगोंको जानता हूँ तथा मैं कौन हूँ और कहाँसे आया हूँ--इस बातका भी मुझे ज्ञान है। लौकिक अभ्युदयका साधक प्रवृत्तिधर्म ओर नि:श्रेयस प्रदान करनेवाला निवृत्तिधर्म भी मुझसे अज्ञात नहीं है। एकमात्र मैं सनातन पुरुष ही सम्पूर्ण मनुष्योंका सुविख्यात आश्रयभूत नारायण हूँ
jānāmy adhyātma-yogāṁś ca yo ’haṁ yasmāc ca bhārata; pravṛtti-dharmo loka-abhyudaya-sādhako nivṛtti-dharmo niḥśreyasa-pradaś ca me nājñātaḥ. ekamātraḥ sanātanaḥ puruṣa eva sarva-manuṣyāṇāṁ suvikhyāta āśrayabhūto nārāyaṇo ’ham.
O Bhārata, batid ko ang mga disiplina ng yoga para sa espirituwal na pagsasakatuparan; at batid ko rin kung sino ako at kung saan ako nagmula. Ang landas ng pakikibahagi na nagdudulot ng kasaganaan sa daigdig, at ang landas ng pagtalikod na nagbibigay ng pinakamataas na kabutihan—hindi ito lingid sa akin. Tunay, ako lamang ang Walang-hanggang Persona—si Nārāyaṇa—na bantog bilang kanlungan ng lahat ng tao.
अर्जुन उवाच
Educational Q&A
The verse contrasts two complementary orientations of dharma: pravṛtti (engaged action that supports social and worldly welfare) and nivṛtti (renunciant turning inward that leads to niḥśreyasa, the highest good). It asserts that true spiritual authority comprehends both paths and culminates in recognizing the supreme refuge—Nārāyaṇa—as the eternal Person.
The speaker proclaims comprehensive knowledge: of adhyātma-yoga, of personal identity and origin, and of both the worldly and liberative forms of dharma. The statement culminates in a theologically charged self-identification with Nārāyaṇa, presenting the supreme Lord as the universally acknowledged refuge.