Shloka 8
Adhyāya 51: Kṛṣṇa’s Leave-Taking and Departure for Dvārakā (द्वारकागमनानुमति)
नदीपर्वतजालै श्व सर्वतः परिभूषितम् । विविधाभिस्तथा चाद्धिः सततं समलंकृतम्
nadī-parvata-jālaiś ca sarvataḥ paribhūṣitam | vividhābhis tathā cādbhiḥ satataṃ samalaṅkṛtam || idaṃ jagad ekaṃ brahma-vanaṃ; avyaktā prakṛtir asyādiḥ | pañca mahābhūtāni daśendriyāṇi caikaṃ manaḥ—iti ṣoḍaśa-viśeṣair asya vistāraḥ | idaṃ carācara-prāṇibhiḥ paripūrṇam | sūrya-candra-prabhṛtibhiḥ prakāśaiḥ prakāśitam | graha-nakṣatraiḥ suśobhitam | nadī-parvata-saṅghaiḥ sarvataḥ vibhūṣitam | nānā-vidhair adbhiḥ satataṃ alaṅkṛtam | etad eva sarva-bhūtānāṃ jīvanaṃ sarva-prāṇināṃ ca gatiḥ | asmin brahma-vane kṣetrajñaś carati ||
风神伐由说道：“此整个世界，乃是一座梵之林。其始为不显之自然（未显的普拉克里蒂）。其广大由十六种差别原理展开——五大、十根与一心。其间充满动与不动之众生；为日月之光所照；以诸行星与星宿为饰；四方又以江河之网与群山之脉而增其壮丽；并恒以种种水域为其庄严。此实为一切有情之生命，亦为万类众生之归趋。在这梵之林中，知田者（kṣetrajña）游行其间。”
वायुदेव उवाच
Educational Q&A
The verse presents a Sāṅkhya-like vision: the cosmos is ‘Brahman’s forest,’ arising from unmanifest Prakṛti and unfolding through elements, senses, and mind, while the kṣetrajña (conscious knower) moves within it as the witnessing principle. Ethical force: cultivate discernment between Nature’s changing display and the steady knower, supporting detachment and right understanding.
Vāyu-deva is instructing the listener by describing the world’s structure and beauty—sun, moon, stars, rivers, mountains, waters—then reframing it philosophically as a field of experience in which the kṣetrajña dwells and ‘wanders,’ guiding the audience toward metaphysical insight rather than mere description.