Shloka 17
कर्मविद्या-भेदः
Karma–Vidyā Distinction: Paths of Bondage and Release
आकाशस्य यथा घोषं तं॑ विद्वान् कुरुते55त्मनि । तदव्यक्तं परं ब्रह्म तच्छाश्वतमनुत्तमम् | एवं सर्वाणि भूतानि ब्रह्मैव प्रतिसंचर:
ākāśasya yathā ghoṣaṃ taṃ vidvān kurute ’tmani | tad avyaktaṃ paraṃ brahma tac chāśvatam anuttamam || evaṃ sarvāṇi bhūtāni brahmaiva pratisaṃcaraḥ |
毗耶娑说：“正如虚空以其方式将其中生起的声复归于自身，至上梵（Brahman）亦将大时（Mahā-Kāla）摄入自身。彼最高梵——未显、常住、无上——乃一切解散之终极根基。故一切众生唯归于梵；梵即一切归返之究竟依止与归宿。”
व्यास उवाच
Educational Q&A
All phenomena—including time—ultimately resolve into the unmanifest, eternal Brahman; recognizing Brahman as the final ground of return supports detachment from transient forms and orients one toward liberation.
In Vyāsa’s instruction within Śānti Parva’s philosophical discourse, he uses the analogy of sound dissolving into space to explain cosmic re-absorption (laya): all beings and even Great Time are said to merge back into Brahman, the unsurpassed ultimate reality.