Shloka 32
रसज्ञाने तु जिद्देयं व्याहृते वाक् तथोच्यते । इन्द्रियैविविधैर्युक्त सर्व व्यक्त मनस्तथा
rasajñāne tu jiddeyaṃ vyāhṛte vāk tathocyate | indriyai vividhair yuktaṃ sarvaṃ vyaktaṃ manas tathā ||
Dalam pengenalan rasa, pikiran itu sendiri seakan menjadi lidah; dan ketika ia terucap, pikiran yang sama disebut ujaran. Apa pun yang tampak nyata, terhubung dengan beragam indria—dan demikian pula dengan pikiran sebagai pengikatnya.
भीष्म उवाच
Educational Q&A
Perception and expression depend on instruments like the senses, speech, and mind; what becomes ‘manifest’ in experience is tied to these faculties, while the teaching implicitly distinguishes the inner knowing principle from the changing operations of sense and mind.
In Shanti Parva, Bhishma continues instructing Yudhishthira on dharma and higher understanding. Here he explains how cognition (e.g., taste), utterance (speech), and mental activity relate to the senses and mind, as part of a broader discourse on the constituents of experience and the path to discernment.