Shloka 23
अव्यक्त–पुरुष–विवेकः (Discrimination of Avyakta/Prakṛti and Puruṣa) — Yājñavalkya’s Anvīkṣikī to Viśvāvasu
बुद्धिद्रव्येण दृश्येत मनोदीपेन लोककृत् महतस्तमसस्तात पारे तिष्ठन्नतामस:
buddhi-dravyeṇa dṛśyeta mano-dīpena loka-kṛt | mahatas tamasas tāta pāre tiṣṭhann atāmasaḥ ||
婆悉吒说道：造世之主可由微妙的智性之质而直接证见，以心为灯而照。孩子啊，彼至上者超越广大黑暗，远离惛昧（tamas）；因此，越过吠陀的全知圣贤称祂为“破暗者”（破除无明）。祂清净无垢，离于无明，无有标记与限相，故名“无相”（aliṅga）——无诸附属。此即瑜伽行者之瑜伽；瑜伽还有什么更可定义的标志呢？如是修行，瑜伽行者得见无生不死的至上我——一切之见者。
वसिष्ठ उवाच
Educational Q&A
Realization of the Supreme is possible when the intellect becomes subtle and discriminative, and the mind is made a steady ‘lamp’ for contemplation. The Supreme is beyond ignorance (tamas) and without limiting attributes (aliṅga); yoga is defined here as this direct inner realization of the unborn, deathless Seer.
In the Mokṣa-oriented discourse of Śānti Parva, Vasiṣṭha instructs his listener on contemplative knowledge: how the purified mind and refined intellect enable direct perception of the world-creator, described as beyond darkness and attribute-less, which yogins realize through disciplined practice.