Shloka 14
अव्यक्त–व्यक्त–कारणकार्यविवेकः
Avyakta–Vyakta and Causality: Discrimination of Field and Knower
अन्तरात्मा तथा देहमाविश्येन्द्रियरश्मिभि: । प्राप्येन्द्रिययुणान् पडच सो<स्तमावृत्य गच्छति
antarātmā tathā deham āviśyendriya-raśmibhiḥ | prāpyendriya-guṇān pañca so 'stam āvṛtya gacchati ||
ビーシュマは語った。「内なる自己が身体に入るとき、それは感官の『光線』として四方にひろがり、その感官の働きによって経験の五つの対象を捉える。死に際して去るときには、それらの力を自らの内へと収めて進みゆく—太陽が昇れば光をあまねく放ち、沈むときにはその光を自らの内へ引き戻すように。ゆえに、身に宿る経験とは、意識が感官を通して一時的に投影したものにすぎない。感覚の生を自己と取り違えてはならず、対象を常住のものとして執着してはならない。」
भीष्म उवाच
Educational Q&A
The Self is distinct from the body and senses: it ‘projects’ experience through the senses to grasp the five sense-objects, and at death it withdraws those faculties and moves on. Hence one should cultivate detachment and self-knowledge rather than identify with sensory life.
In Shanti Parva’s instruction on dharma and liberation, Bhishma explains to the listener how the jiva/inner Self operates in embodiment, using the sun’s rays as a simile for the senses spreading out during life and being gathered back at the time of departure.