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 ||
ພີສະມະກ່າວວ່າ: «ໃນການຮູ້ລົດຊາດ ສິ່ງທີ່ຄວນຮູ້ແທ້ໆແມ່ນຫຼັກການຂອງ “ຜູ້ຮູ້”. ແລະເມື່ອມັນຖືກປະກາດອອກມາ ກໍເອີ້ນວ່າ “ຄຳເວົ້າ”. ເຊັ່ນດຽວກັນ ທຸກສິ່ງທີ່ປາກົດອອກມາ ລ້ວນຜູກພັນກັບອິນທຣີຍ໌ຫຼາຍປະເພດ—ແລະກັບໃຈດ້ວຍ. ຄຳສອນນີ້ຊີ້ວ່າ ປະສົບການແລະການແສດງອອກເກີດຂຶ້ນຜ່ານເຄື່ອງມືແຫ່ງການຮັບຮູ້ ແຕ່ “ຜູ້ຮູ້” ພາຍໃນຍັງເປັນຖານຮາກຂອງຄວາມຮູ້ສຶກຕື່ນຮູ້.»
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.