Shloka 44
नारद–शुक संवादः
Impermanence, Svabhāva, and Śuka’s Resolve for Yoga
तथैव वेद्यमव्यक्तमवेद्य: पुरुषस्तथा । अज्ञावुभौी ध्रुवौ चैव अक्षयौ चाप्युभावपि
tathaiva vedyam avyaktam avedyaḥ puruṣas tathā | ajñāv ubhau dhruvau caiva akṣayau cāpy ubhāv api ||
阎若伐迦说道：“同样地，未显之本性（Prakṛti，普拉克里蒂）是可被认识的对象，而人格之灵（Puruṣa，普鲁沙）却不是可被把握的认识对象。然而，那些对自我真理具决定性洞见的智者宣说：就究竟义而言，普拉克里蒂与普鲁沙二者皆为‘不可知’；二者皆不动而坚住，二者皆不坏——无生而永恒。”
याज़्ञवल्क्य उवाच
Educational Q&A
The verse distinguishes Prakṛti (the unmanifest source of change) and Puruṣa (pure consciousness). Prakṛti can be approached as an object of analysis, while Puruṣa is not an object among objects. Yet, from the highest standpoint, both are said to be beyond ordinary cognition—steady and imperishable—pointing the seeker toward non-objectifying, contemplative insight rather than mere conceptual knowledge.
In Śānti Parva’s philosophical instruction, the sage Yājñavalkya is expounding subtle doctrine about reality and the Self. The discussion is not about external events but about clarifying the nature of Prakṛti and Puruṣa for ethical-spiritual orientation and liberation-focused understanding.