Shloka 7
Vāc–Manas Saṃvāda: Prāṇa-Apāna and the Primacy Debate (वाक्–मनस् संवादः)
सर्वमेवाथ विज्ञेयं चित्तं ज्ञानमवेक्षते | रेत:शरीरभृत्काये विज्ञाता तु शरीरभूृत्,जाननेमें आनेवाला यह सारा जगत् चित्तरूप ही है, वह ज्ञानकी अर्थात् प्रकाशककी अपेक्षा रखता है तथा वीर्यजनित शरीर-समुदायमें रहनेवाला शरीरधारी जीव उसको जाननेवाला है
sarvam evātha vijñeyaṁ cittaṁ jñānam avekṣate | retaḥ-śarīra-bhṛt-kāye vijñātā tu śarīra-bhṛt ||
Bà-la-môn nói: “Tất cả những gì cần được biết, kỳ thực đều mang bản tính của tâm; nó nương vào tri thức—đấng soi sáng—để được hiển lộ. Và ngã có thân, cư trú trong tổng thể các thân do tinh dịch sinh ra, chính là kẻ biết điều ấy.”
ब्राह्मण उवाच
Educational Q&A
The verse distinguishes three factors in knowing: (1) the knowable world as it appears in/through mind (citta), (2) knowledge (jñāna) as the illuminator that makes cognition possible, and (3) the embodied self (śarīra-bhṛt, jīva) as the knower who apprehends experience while residing in a body.
In Ashvamedhika Parva, a Brāhmaṇa speaker delivers a reflective, didactic discourse. Here he frames experience and cognition in philosophical terms—explaining how the world is grasped through mind, revealed by knowledge, and known by the embodied being.