Shloka 87
Adhyāya 284: Tapas as a Corrective to Household Attachment
Parāśara’s Instruction
नमो&स्तु शयमानाय शयितायोत्थिताय च । स्थिताय धावमानाय मुण्डाय जटिलाय च
namo 'stu śayāmānāya śayitāyotthitāya ca | sthitāya dhāvamānāya muṇḍāya jaṭilāya ca ||
(arthānuvādaḥ) tvaṁ sarva-prāṇināṁ hṛdaye śayānaḥ antar-yāmī puruṣaḥ | pralaya-kāle yoga-nidrām āśritya śete, sṛṣṭeḥ prārambhe ca kalpānta-nidrāto jāgarti | tvaṁ brahma-rūpeṇa sarvatra sthitaḥ, kāla-rūpeṇa ca sadā dhāvamānaḥ | muṇḍa-saṁnyāsī ca jaṭā-dhāri-tapasvī ca tavaiva rūpam | tubhyaṁ namaḥ ||
毗湿摩说道：礼敬于汝——或卧、或眠、或起；或静立、或奔行不息；或现剃发出家之相，或现结发苦行之相。汝为内在之主，安住于一切众生之中。于坏劫之时，汝依止瑜伽之眠；于创世之黎明，汝自终劫之睡而醒。作为梵（Brahman），汝遍满一切；作为时（Time），汝恒常疾行。出离与苦行等种种修行之形，亦皆为汝之显现。是故，我向汝顶礼。
भीष्म उवाच
Educational Q&A
The verse teaches the all-encompassing nature of the Supreme: the same Reality is present in rest and activity, dissolution and creation, stillness and motion, and even in contrasting spiritual disciplines. It emphasizes the indwelling Lord (antar-yāmī) and the unity behind diverse forms.
In the Shanti Parva, Bhishma—speaking from his bed of arrows—offers a hymn of praise, identifying the Supreme as the inner ruler of all beings and as the cosmic principle governing both creation (awakening) and dissolution (yogic sleep), while honoring ascetic and renunciant forms as manifestations of that same divinity.