Shloka 1013
Śuka’s Guṇa-Transcendence and Vyāsa’s Consolation (शुकगति-वर्णनम्)
रूप॑ चक्षुः प्रकाशश्व दर्शने हेतवस्त्रय: । शरीरस्थ इन्द्रियाँ विषयोंका प्रत्यक्ष अनुभव करते समय अन्यान्य बाह्य गुणोंकी अपेक्षा रखती हैं। उन गुणोंको आप मुझसे सुनिये। रूप
rūpaṃ cakṣuḥ prakāśaś ca darśane hetavas trayaḥ |
Ipinaliwanag ni Bhīṣma na ang tuwirang pagdama ay hindi nalilikha ng isang pandama lamang. Kapag ang mga pandama sa loob ng katawan ay nakararanas ng bagay nang hayagan, kailangan nila ng iba pang panlabas na salik. Pakinggan mo: sa tuwirang pagtingin, may tatlong sanhi—ang anyong nakikita (ang bagay), ang mata (ang sangkap ng paningin), at ang liwanag (pagliliwanag).
भीष्य उवाच
Educational Q&A
Seeing (and by extension sense-knowledge) arises from multiple necessary conditions: an object with form, a functioning sense organ, and illumination. Bhīṣma emphasizes causal dependence in cognition, encouraging careful discrimination about how knowledge is produced.
In Śānti Parva’s instructional discourse, Bhīṣma continues teaching about the workings of the senses and perception. Here he specifies the three requisites for visual perception—form, eye, and light—as part of a broader explanation of how embodied beings experience objects.