Shloka 10
Yoga, Nārāyaṇa as Supreme Principle, and the Emanation of Categories
Sāṅkhya-Yoga Outline
तथा बुद्धिप्रदीपेन दूरस्थं सुविपश्चित: । प्रत्यासन्नं निनीषन्ति ज्ञेयं ज्ञानाभिसंहितम्
tathā buddhi-pradīpena dūrasthaṁ su-vipaścitaḥ | pratyāsannaṁ ninīṣanti jñeyaṁ jñānābhisaṁhitam ||
毗湿摩说道：同样，真正明辨者以理智之灯，使那看似遥远者近在目前——即以知为依的可知实相。故以洞见为光，他们求得对超越诸根之梵的直接证悟，并愿将这近在眼前、可见的诸相世界融入那以知为性之至上自我。
भीष्म उवाच
Educational Q&A
Discriminative intellect (buddhi) functions like a lamp: it enables the wise to approach the knowable Reality (jñeya) that is accessible through knowledge (jñāna), culminating in realization of the suprasensory Brahman and the sublation of the visible world into that knowledge-natured Self.
In the Shanti Parva’s instruction to Yudhishthira, Bhishma continues a philosophical exposition: he uses the image of a lamp to explain how sages employ inner discernment to ‘bring near’ what seems remote—direct knowledge of ultimate Reality—rather than remaining confined to sensory appearances.