Shloka 19
अव्यक्त–व्यक्त–कारणकार्यविवेकः
Avyakta–Vyakta and Causality: Discrimination of Field and Knower
मनस्याकृतयो मग्ना मनस्त्वभिगतं मतिम् | मतिस्त्वभिगता ज्ञानं ज्ञानं चाभिगतं परम्,मनमें शब्दादि विषयरूप समस्त आकृतियोंका लय होता है। मनका बुद्धिमें, बुद्धिका ज्ञानमें और ज्ञानका परमात्मामें लय होता है
manasy ākṛtayo magnā manas tv abhigataṃ matim | matis tv abhigatā jñānaṃ jñānaṃ cābhigataṃ param ||
ビーシュマは語った。「あらゆる形相と印象は心へと沈み帰り、心はさらに बुद्धि（ブッディ、知性）へと融け入る。知性は知（ジュニャーナ）へと融け、知そのものは至上者へと融け入る。かくして、修行の内なる上昇において多は一へと収斂し—求道者はついに最高の実在に安住する。」
भीष्म उवाच
Educational Q&A
It teaches a graded inner dissolution (laya): sensory forms and mental impressions resolve into mind; mind resolves into intellect; intellect resolves into liberating knowledge; and that knowledge culminates in absorption into the Supreme. The ethical thrust is that mastery of the inner faculties—rather than outer conquest—leads to peace and final freedom.
In Shanti Parva, Bhishma instructs Yudhishthira on dharma and the path to peace after the war. Here he shifts to a contemplative, moksha-oriented teaching, describing how a seeker withdraws from sense-objects and progressively integrates the inner faculties until realization of the Supreme.