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Shloka 20

इन्द्र–बलि संवादः

The Dialogue of Indra and Bali on Fortune, Humility, and Restraint

हेतुमच्छक्यमाख्यातुमेतावज्ज्ञानचक्षुषा । प्रत्याहारेण वा शक्‍्यमक्षरं ब्रह्म वेदितुम्‌ू

hetumac chakyam ākhyātum etāvaj jñānacakṣuṣā | pratyāhāreṇa vā śakyam akṣaraṁ brahma veditum ||

毗湿摩说:“唯有具足真知之眼者,方能以理路阐明至此关于至上的道理。然而,不坏之梵亦可由制感(pratyāhāra)而证得——将心与诸根从境界中收摄回转,以一境专注而观。”

हेतुमत्reasoned, having a cause/ground
हेतुमत्:
Karma
TypeAdjective
Rootहेतुमत्
FormNeuter, Nominative, Singular
शक्यम्possible
शक्यम्:
Karma
TypeAdjective
Rootशक्य
FormNeuter, Nominative, Singular
आख्यातुम्to declare/explain
आख्यातुम्:
Karma
TypeVerb
Rootआ-ख्या
FormInfinitive
एतावत्this much, so much
एतावत्:
Karma
TypePronoun/Adjective
Rootएतावत्
FormNeuter, Accusative, Singular
ज्ञानचक्षुषाwith the eye of knowledge
ज्ञानचक्षुषा:
Karana
TypeNoun
Rootज्ञान-चक्षुस्
FormNeuter, Instrumental, Singular
प्रत्याहारेणby withdrawal (of the senses)
प्रत्याहारेण:
Karana
TypeNoun
Rootप्रत्याहार
FormMasculine, Instrumental, Singular
वाor
वा:
TypeIndeclinable
Rootवा
शक्यम्possible
शक्यम्:
Karma
TypeAdjective
Rootशक्य
FormNeuter, Nominative, Singular
अक्षरम्the imperishable (Brahman)
अक्षरम्:
Karma
TypeNoun/Adjective
Rootअक्षर
FormNeuter, Accusative, Singular
ब्रह्मBrahman, the Absolute
ब्रह्म:
Karma
TypeNoun
Rootब्रह्मन्
FormNeuter, Accusative, Singular
वेदितुम्to know/realize
वेदितुम्:
Karma
TypeVerb
Rootविद्
FormInfinitive

भीष्म उवाच

B
Bhishma
B
Brahman (Akshara)

Educational Q&A

Brahman is best spoken of with disciplined, insight-based reasoning (jñānacakṣus), but it is ultimately realized through inner practice—especially pratyāhāra, the withdrawal of mind and senses leading to concentrated contemplation and direct knowledge of the Imperishable.

In the Shanti Parva’s instruction on liberation and higher knowledge, Bhishma continues advising Yudhishthira by describing who is qualified to speak about Brahman and indicating a practical yogic means—sense-withdrawal and focused meditation—for realizing it.