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Shloka 17

जनक–सुलभा संवादः

Janaka–Sulabhā Dialogue on Mokṣa and Non-attachment

षड्विंशेन प्रबुद्धेन बुध्यमानो>प्यबुद्धिमान्‌ । एतन्नानात्वमित्युक्त सांख्यश्रुतिनिदर्शनात्‌

ṣaḍviṁśena prabuddhena budhyamāno 'py abuddhimān | etan nānātvam ity uktaṁ sāṅkhyaśruti-nidarśanāt ||

وسِشٹھ نے کہا: چھبیسویں تत्त्व (پرَماتما کے نور) سے بیدار ہو کر بھی جیواَتما جڑ مجموعے کو جان لینے کے باوجود نادان ہی رہتی ہے؛ کیونکہ مادّی میدان (پرکرتی) کو جان کر بھی وہ پرَماتما کو نہیں جانتی۔ یہی اَجہالت جیواَتما کے ناناتو (کثرت) کی صورت میں بندھن کا سبب کہی گئی ہے، جیسا کہ سانکھیا کی تعلیم اور شروتی (اوپنشدک) گواہی سے اشارہ ملتا ہے۔

षड्विंशेनby/through the twenty-sixth (principle)
षड्विंशेन:
Karana
TypeNoun
Rootषड्विंश (प्रातिपदिक)
FormMasculine, Instrumental, Singular
प्रबुद्धेनby the awakened/enlightened (one/principle)
प्रबुद्धेन:
Karana
TypeAdjective
Rootप्रबुद्ध (प्रातिपदिक)
FormMasculine, Instrumental, Singular
बुध्यमानःknowing/being aware (of)
बुध्यमानः:
Karta
TypeVerb
Rootबुध् (धातु)
FormPresent (लट्), Atmanepada, शानच् (present participle), Masculine, Nominative, Singular
अपिeven/although
अपि:
TypeIndeclinable
Rootअपि
अबुद्धिमान्unintelligent/without true understanding
अबुद्धिमान्:
Karta
TypeAdjective
Rootअबुद्धिमत् (प्रातिपदिक)
FormMasculine, Nominative, Singular
एतत्this
एतत्:
Karta
TypePronoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
FormNeuter, Nominative, Singular
नानात्वम्diversity/multiplicity
नानात्वम्:
Karta
TypeNoun
Rootनानात्व (प्रातिपदिक)
FormNeuter, Nominative, Singular
इतिthus (quotative)
इति:
TypeIndeclinable
Rootइति
उक्तम्is said/has been stated
उक्तम्:
TypeVerb
Rootवच् (धातु)
Formक्त (past passive participle), Neuter, Nominative, Singular
सांख्यश्रुतिनिदर्शनात्from the illustration/evidence of Sāṅkhya and the Śruti
सांख्यश्रुतिनिदर्शनात्:
Apadana
TypeNoun
Rootसांख्य-श्रुति-निदर्शन (प्रातिपदिक)
FormNeuter, Ablative, Singular

वसिष्ठ उवाच

V
Vasiṣṭha
S
Sāṅkhya
Ś
Śruti (Vedic revelation)

Educational Q&A

Knowing the inert or material aggregate is not the same as knowing the Supreme Self. Without realization of the Supreme, the jīva remains in ignorance, and that ignorance generates bondage experienced as multiplicity (nānātva).

In Śānti Parva’s instruction on liberation, Vasiṣṭha explains a philosophical point: the soul may gain a kind of awakening that enables it to cognize the material domain, yet it remains truly unwise if it fails to recognize the Supreme Reality. He supports this by appealing to Sāṅkhya categories and to śruti authority.