Shloka 15
Jāpakānāṃ Gatiḥ — The Destinies of Japa-Practitioners (Śānti Parva 12.190)
इन्द्रियैर्गह्यते यद् यत् तत्तद् व्यक्तमिति स्थिति: । अव्यक्तमिति विज्ञेयं लिड़ग्राह्म॒मतीन्द्रियम्,इन्द्रियोंसे जिसका ग्रहण होता है, वह सब व्यक्त, कहलाता है। जो इन्द्रियातीत होनेके कारण अनुमानसे ही जाना जाय, उसे अव्यक्त समझना चाहिये
indriyair gṛhyate yad yat tat tad vyaktam iti sthitiḥ | avyaktam iti vijñeyaṁ liṅgagrāhyam atīndriyam ||
Bharadvāja said: Whatever is apprehended by the senses is, by definition, called the manifest. But that which lies beyond the senses and is known only through inference from signs should be understood as the unmanifest.
भरद्वाज उवाच
Educational Q&A
It defines two domains of knowledge: the manifest (vyakta), directly known through sensory perception, and the unmanifest (avyakta), which is beyond sensory reach and therefore known only indirectly through inference from indicators (liṅga).
In the didactic discourse of Śānti Parva, Bharadvāja is explaining a philosophical distinction used in ethical and spiritual inquiry: how one should classify and know reality—by direct perception for the manifest and by inferential reasoning for what transcends the senses.