Shloka 16
Nāgendra–Brāhmaṇa Saṃvāda: Praśna-vidhi and Dharmic Approach on the Gomatī Riverbank
अव्यक्ते पुरुष याते पुंसि सर्वगतेडपि च । तम एवाभवत् सर्व न प्राज्ायत किंचन
avyakte puruṣa yāte puṁsi sarvagate ’pi ca | tam evābhavat sarvaṁ na prājāyata kiṁcana, nṛpaśreṣṭha |
毗耶娑波耶那说道：“当显相归入未显，而‘人’（补卢沙）亦归入遍一切处之真实，则万有唯成‘彼’而已；绝无一物出生。大王之最胜者啊，如今请听五大之终极溶解：太古此地没入一味大海之水；水没入火；火没入风；风没入虚空；虚空没入意；意没入摩诃特；摩诃特没入未显自性（Prakṛti）；未显没入与幻力（māyā）相应之主；而彼又没入遍一切处之至上我。于是四方唯余黑暗，别无可辨。”
वैशग्पायन उवाच
Educational Q&A
All manifested categories—elements, mind, and cosmic principles—are ultimately reabsorbed step by step into subtler causes, culminating in the all-pervading Supreme Self; in that final state, differentiation ceases and nothing new is produced.
Vaiśaṃpāyana explains to the king the ‘ultimate dissolution’ (ātyantika pralaya) of the five elements and associated principles, describing a graded merging from earth into water and onward through subtler levels until only the Supreme Reality remains, with darkness symbolizing the absence of perceivable distinctions.