Shloka 7
Vāc–Manas Saṃvāda: Prāṇa-Apāna and the Primacy Debate (वाक्–मनस् संवादः)
सर्वमेवाथ विज्ञेयं चित्तं ज्ञानमवेक्षते | रेत:शरीरभृत्काये विज्ञाता तु शरीरभूृत्,जाननेमें आनेवाला यह सारा जगत् चित्तरूप ही है, वह ज्ञानकी अर्थात् प्रकाशककी अपेक्षा रखता है तथा वीर्यजनित शरीर-समुदायमें रहनेवाला शरीरधारी जीव उसको जाननेवाला है
sarvam evātha vijñeyaṁ cittaṁ jñānam avekṣate | retaḥ-śarīra-bhṛt-kāye vijñātā tu śarīra-bhṛt ||
ব্ৰাহ্মণে ক’লে—জানিবলগীয়া সকলো বস্তু সঁচাকৈ চিত্তস্বভাৱ; তাৰ প্ৰকাশৰ বাবে জ্ঞান—অৰ্থাৎ আলোকক—ৰ আশ্ৰয় লাগে। আৰু বীৰ্যজাত দেহসমষ্টিৰ ভিতৰত বাস কৰা দেহধাৰী জীৱেই তাৰ জ্ঞাতা।
ब्राह्मण उवाच
Educational Q&A
The verse distinguishes three factors in knowing: (1) the knowable world as it appears in/through mind (citta), (2) knowledge (jñāna) as the illuminator that makes cognition possible, and (3) the embodied self (śarīra-bhṛt, jīva) as the knower who apprehends experience while residing in a body.
In Ashvamedhika Parva, a Brāhmaṇa speaker delivers a reflective, didactic discourse. Here he frames experience and cognition in philosophical terms—explaining how the world is grasped through mind, revealed by knowledge, and known by the embodied being.