Shloka 32
Vyaktāvyakta-Viveka and Nivṛtti as Paramā Gati
Manifest–Unmanifest Discrimination and the Supreme Path of Withdrawal
रसज्ञाने तु जिद्देयं व्याहृते वाक् तथोच्यते । इन्द्रियैविविधैर्युक्त सर्व व्यक्त मनस्तथा
rasajñāne tu jiddeyaṃ vyāhṛte vāk tathocyate | indriyai vividhair yuktaṃ sarvaṃ vyaktaṃ manas tathā ||
Bhīṣma berkata: “Dalam pengenalan rasa, yang patut diketahui ialah prinsip yang mengetahui; dan apabila ia dilafazkan, ia disebut pertuturan. Demikian juga, segala yang terserlah terhubung dengan pelbagai indera—dan demikian pula dengan minda. Ajaran ini menunjukkan bahawa pengalaman dan ungkapan lahir melalui alat persepsi, sedangkan si mengetahui di dalam tetap menjadi dasar kesedaran.”
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.