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Shloka 26

अध्यात्म-तत्त्व-निर्णयः

Adhyātma Taxonomy: Elements, Faculties, and Guṇas

न तदूर्ध्व न तिर्यक्‌ च नाधो न च पुनः पुनः । न मध्ये प्रतिगृहल्लीते नैव किंचित्‌ कुतश्चन

na tad ūrdhva na tiryak ca nādho na ca punaḥ punaḥ | na madhye pratigṛhallīte naiva kiṃcit kutaścana ||

Vyāsa nói: Trong cảnh giới ấy, không ở trên, không ở ngang, không ở dưới; cũng không trở lại hết lần này đến lần khác. Nó cũng không thể bị nắm bắt như một cái gì “ở giữa”. Quả thật, đó không phải là vật có thể lấy từ bất cứ nơi đâu—vượt ngoài mọi phương hướng và chỗ chốn.

not
:
TypeIndeclinable
Root
तत्that (thing)
तत्:
Karma
TypePronoun
Rootतद्
Formneuter, nominative/accusative, singular
ऊर्ध्वम्upwards/above
ऊर्ध्वम्:
Adhikarana
TypeIndeclinable
Rootऊर्ध्व
not
:
TypeIndeclinable
Root
तिर्यक्sideways/across
तिर्यक्:
Adhikarana
TypeIndeclinable
Rootतिर्यक्
and
:
TypeIndeclinable
Root
not
:
TypeIndeclinable
Root
अधःdownwards/below
अधः:
Adhikarana
TypeIndeclinable
Rootअधस्
not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
पुनःagain
पुनः:
TypeIndeclinable
Rootपुनः
पुनःagain (repeatedly)
पुनः:
TypeIndeclinable
Rootपुनः
not
:
TypeIndeclinable
Root
मध्येin the middle
मध्ये:
Adhikarana
TypeNoun
Rootमध्य
Formneuter, locative, singular
प्रतिगृह्यhaving accepted/received
प्रतिगृह्य:
TypeVerb
Rootप्रति-ग्रह्
Formabsolutive (क्त्वा/ल्यप्), parasmaipada (usage)
लीयतेmerges/dissolves
लीयते:
TypeVerb
Rootली (लय)
Formpresent, indicative, ātmanepada, 3rd, singular
not
:
TypeIndeclinable
Root
एवindeed/just
एव:
TypeIndeclinable
Rootएव
किंचित्anything, something (even a little)
किंचित्:
Karma
TypePronoun
Rootकिम्
Formneuter, nominative/accusative, singular
कुतःfrom where/whence
कुतः:
Apadana
TypeIndeclinable
Rootकुतः
चनeven/at all (with negation: not at all)
चन:
TypeIndeclinable
Rootचन

व्यास उवाच

V
Vyāsa

Educational Q&A

The verse points to an ultimate reality or liberated state that cannot be located in space (above/below/sideways/middle) and cannot be grasped as an object. It is beyond ordinary categories of direction, place, and repeated occurrence, emphasizing transcendence and non-objectifiability.

In Śānti Parva’s instruction on peace and liberation, Vyāsa articulates a contemplative teaching: the highest truth is not something one can ‘take’ or ‘find’ in any particular region or position. The passage functions as a philosophical clarification within the broader discourse on dharma and mokṣa.