Shloka 96
Adhyātma–Adhibhūta–Adhidaivata Correspondences and the Triguṇa Lakṣaṇas (Śānti-parva 301)
प्रकृतिं चाप्यतिक्रम्य गच्छत्यात्मानमव्ययम् | परं नारायणात्मान निर्दद प्रकृते: परम्
prakṛtiṃ cāpyatikramya gacchaty ātmānam avyayam | paraṃ nārāyaṇātmānaṃ nirdvandvaṃ prakṛteḥ param | bharatanandana dharmātmā rājā yudhiṣṭhira |
毗湿摩言：当个体之我超越乃至于普拉克里蒂（物质自然）之时，便趋向不坏之真我——至上者，其本质即那罗延（Nārāyaṇa）——离诸二相，超出普拉克里蒂。噫，婆罗多族之荣光，正法之王由提施提罗：彼至上梵、最高我（Paramātman），以自身威力遍满萨埵、罗阇、怛摩三德，又遍满智（buddhi）、意（manas）、虚空、风、火、水、地之诸性——乃至一切万有——而仍安住于一切“知田者”（kṣetrajña，众生之灵我）之中。譬如弟子随师而行，心、诸根与善不善业亦随逐于具身之我之后。及其神我舍离，遗弃诸根与普拉克里蒂，便证得那罗延之相、不坏之至上真我——超越幻力（māyā），不为对待二边所触。
भीष्म उवाच
Educational Q&A
Liberation is described as the self’s transcendence of Prakṛti and the senses, culminating in realization/attainment of the imperishable Supreme—Nārāyaṇa—who is beyond the guṇas and all dualities. Ethical causality (śubha-aśubha karma) follows the embodied self, so freedom requires going beyond identification with mind, senses, and material nature.
In the Śānti Parva’s instruction section, Bhīṣma continues his post-war teaching to King Yudhiṣṭhira, explaining the metaphysical structure of reality (guṇas, elements, mind/intellect) and how the jīva is accompanied by mind, senses, and karma, until—through transcendence—it reaches the Supreme Nārāyaṇa, beyond māyā and duality.