Shloka 10
ब्रह्मघोष-प्रवर्तनम्, अनध्याय-नियमः, वायु-मार्ग-वर्णनम्
Restoring Vedic Recitation, the Anadhyaya Rule, and the Taxonomy of Winds
उपेक्षत्वादनन्यत्वादभिमानाच्च केवलम् | मन्यन्ते यतय: सिद्धा अध्यात्मज्ञा गतज्वरा: । अनित्यं नित्यमव्यक्तं व्यक्तमेतद्धि शुश्रुम
upekṣatvād ananyatvād abhimānāc ca kevalam | manyante yatayaḥ siddhā adhyātmajñā gatajvarāḥ || anityaṁ nityam avyaktaṁ vyaktam etad dhi śuśruma ||
阎若婆迦说：“由于自性仅为见证者（安然旁观），由于它无有第二，又由于唯因我执（我慢）生起才有苦乐之受；故诸成就的苦行者——通达内学、远离躁热——称此人我（Puruṣa）为‘唯一’（纯净，不为自然所染）。实则依内学之教，我们听闻它常住而不显；然而因与自然（Prakṛti）相系，便似乎无常而显现。”
याज़्वल्क्य उवाच
Educational Q&A
The Self (puruṣa) is essentially eternal and unmanifest, a non-dual witness. The sense of undergoing pleasure and pain arises from abhimāna (ego-identification) and from seeming association with Prakṛti, which makes the unmanifest appear as manifest and the eternal appear as impermanent.
In the Śānti Parva’s philosophical instruction, Yājñavalkya explains how realized ascetics interpret the nature of the Self: they describe it as ‘pure/isolated’ due to its witnesshood and non-duality, while also accounting for worldly experience by pointing to ego and the Self’s apparent linkage with Nature.