Shloka 27
Śānti-parva 206: Guṇa-hetu Moha, Kāma-krodha Chain, Indriya-utpatti, and Nirodha
बुद्धिमें प्रवीण अर्थात् विशुद्ध और सूक्ष्म बुद्धिसे सम्पन्न एवं मानसिक बलसे युक्त हुआ पुरुष
bhīṣma uvāca | buddhyā pravīṇaḥ arthāt viśuddha-sūkṣma-buddhi-sampannaḥ mānasika-balena yuktaḥ puruṣaḥ samasta-icchā-atītaṃ nirguṇaṃ brahma prāpnoti | yathā vāyuḥ kāṣṭhe sthitam adṛśyam agniṃ apradīptaṃ kṛtvā eva jahāti, tathā kāmanābhiḥ vikalāḥ puruṣāḥ śarīrāntar-sthitaṃ paramātmānaṃ jahati, na ca taṃ jñātuṃ prāptuṃ vā ceṣṭante || guṇādāne viprayoge ca teṣāṃ manaḥ sadā buddhi-parāvarābhyām | anenaiva vidhinā sampravṛtto guṇāpāye brahma śarīram eti ||
毗湿摩说：善于辨别之人——其慧（buddhi）清净、微妙而坚定，并以内在意志为力——得证超越一切欲求的无德无相之梵（nirguṇa Brahman）。正如风掠过木中潜藏的无形之火，却不使其燃起；同样，被欲望摇撼的人也弃置住于自身之躯的至上我：不求知之，不求达之。然若求道者摄持作为方便的修行之“德”（诸行持之资粮），并使心远离世间境物，则其心恒常澄明，不为慧所生的“高下、善恶”分别所染。依此而行，当他超越连这些资助之德亦不执时，便能亲证梵——那在此身中现成的真实。
भीष्म उवाच
Educational Q&A
Desire obstructs realization: when the mind is agitated by cravings, one neglects the indwelling Self. By adopting purifying disciplines and withdrawing from sense-objects, the mind becomes clear and free from evaluative dualities; then, transcending even the supports of practice, one realizes the attributeless Brahman.
In the Shanti Parva’s instruction section, Bhishma continues advising on liberation-oriented dharma. He uses a vivid analogy—wind leaving unkindled fire in wood—to explain how people, though carrying the Supreme within, fail to awaken that knowledge when driven by desire, while the disciplined seeker progresses to direct realization.