Shloka 13
मनु-उपदेशः — भूत-उत्पत्ति, इन्द्रिय-निवृत्ति, तथा पर-स्वभाव-विवेकः
Manu’s Instruction on Elemental Origination, Sense-Withdrawal, and Discrimination of the Supreme Nature
भरतनन्दन! श्रोत्र आदि पाँच इन्द्रियाँ और मन--ये जीवात्माको विषयोंका ज्ञान करानेवाले हैं। शरीरमें इन छः के अतिरिक्त सातवीं बुद्धि और आठवाँ क्षेत्रज्ञ है ।। चक्षुरालोचनायैव संशयं कुरुते मन: । बुद्धिरध्यवसानाय क्षेत्रज्ञ: साक्षिवत् स्थित:,इन्द्रियाँ विषयोंको ग्रहण कराती हैं। मन संकल्प-विकल्प करता है। बुद्धि निश्चय करानेवाली है और क्षेत्रज्ञ (आत्मा) साक्षीकी भाँति स्थित रहता है
bharatanandana! śrotrādīni pañcendriyāṇi ca manaś ca—etāni jīvātmanaḥ viṣayajñāna-kārakāṇi. śarīre etebhyaḥ ṣaḍbhyaḥ pṛthak saptamī buddhir aṣṭamaḥ kṣetrajñaś ca. cakṣur ālocanāyaiva saṃśayaṃ kurute manaḥ; buddhir adhyavasānāya; kṣetrajñaḥ sākṣivat sthitaḥ.
Bhishma said: “O scion of Bharata, the five senses beginning with hearing, together with the mind—these are the instruments by which the individual self comes to know objects. Within the body, beyond these six, there is a seventh, the intellect (buddhi), and an eighth, the Knower of the Field (kṣetrajña), the Self. The eye serves for perception; the mind raises doubt and alternatives; the intellect brings decisive ascertainment; and the Knower of the Field abides like a witness.”
भीष्म उवाच
Educational Q&A
Bhishma distinguishes the functions of the senses, mind, intellect, and the kṣetrajña (Self): senses present objects, mind doubts and oscillates, intellect decides, while the Self remains a detached witness. Ethical steadiness comes from not mistaking the mind’s fluctuations for the Self.
In the Śānti Parva’s instruction to Yudhiṣṭhira, Bhishma explains an inner psychology of cognition—how perception and decision arise—and points to the kṣetrajña as the witnessing consciousness, supporting Yudhiṣṭhira’s pursuit of dharma through self-understanding.