Shloka 296
Śreyas-nirdeśa (Discerning the Superior Good): Nārada–Gālava Saṃvāda
मृत्युरापद्यते मोहात् सत्येनापद्यते5मृतम् । अमृत और मृत्यु--ये दोनों इस शरीरमें ही विद्यमान हैं। मोहसे मृत्यु प्राप्त होती है और सत्यसे अमृतपदकी उपलब्धि होती है
mṛtyur āpadyate mohāt satyenāpadyate ’mṛtam | amṛtaṃ ca mṛtyuś ca ubhe ’smin śarīre vidyete | mohān mṛtyuḥ prāpyate satyād amṛtapadasya prāptir bhavati ||
毗湿摩说道：“由迷妄（moha）而堕入死亡；由真实（satya）而证得不死。‘不死’与‘死亡’二者，皆在此身之中：迷妄导向必死之境，而坚住于真则开启通往超越死亡之位的道路。”此教诲表明，解脱并非远在天边，而是于具身之生中完成的道德与认知之转化。
भीष्म उवाच
Educational Q&A
Delusion (moha) is the inner cause of ‘death’—bondage, decline, and repeated suffering—whereas truth (satya), as a disciplined alignment of speech, mind, and conduct with reality and dharma, leads to the ‘deathless’ (amṛta), i.e., liberation or imperishable well-being.
In Śānti Parva, Bhīṣma instructs Yudhiṣṭhira on dharma and the means to peace after the war. Here he distills a moral-psychological principle: the decisive battlefield is within the embodied person—moha produces ruin, while satya becomes a path to the highest good.