Shloka 12
Śuka–Janaka Saṃvāda: Āśrama-krama, Jñāna-vijñāna, and the Marks of Liberation (शुक-जनक संवादः)
शास्त्रज्ञाननिपुण विद्वान् कहते हैं कि मन अध्यात्म है, मन्तव्य अधिभूत है और चन्द्रमा अधिदेवता हैं ।।
ahaṅkārikam adhyātmam āhus tattvanidarśinaḥ | abhimāno 'dhibhūtaṃ tu rudraś cātrādhidaivatam ||
阎若伐迦说道：“洞见真实者宣说：我执之相——阿含迦罗（ahaṅkāra）——为阿底耶特摩（adhyātma），乃内在主观之原理；自我标举、执为‘我与我所’的阿毗摩那（abhimāna）为阿底部多（adhibhūta），乃对象之域；而鲁陀罗（Rudra）即为此处之阿底戴瓦多（adhidaivata），主宰之神圣原则。故当以区分内在知者、外在境域与贯通二者的神圣统摄，来理解一切经验。”
याज़्वल्क्य उवाच
Educational Q&A
The verse maps experience into a threefold framework: the inner subjective factor (adhyātma) identified here with ego-sense (ahaṅkāra), the objective field (adhibhūta) identified with self-appropriating identification (abhimāna) as it operates toward things, and the presiding divine principle (adhidaivata) identified with Rudra. The ethical implication is discernment: by separating inner ‘I’-making from outer objects and recognizing a higher governing order, one reduces confusion and attachment.
In Śānti Parva’s instructional setting, Yājñavalkya is presenting a doctrinal classification used to interpret mind, self-sense, and their cosmic correspondences. The teaching is not a battle episode but a contemplative exposition aimed at stabilizing understanding and conduct after the war, guiding the listener toward clarity about self and reality.