Shloka 14
अव्यक्त–व्यक्त–कारणकार्यविवेकः
Avyakta–Vyakta and Causality: Discrimination of Field and Knower
अन्तरात्मा तथा देहमाविश्येन्द्रियरश्मिभि: । प्राप्येन्द्रिययुणान् पडच सो<स्तमावृत्य गच्छति
antarātmā tathā deham āviśyendriya-raśmibhiḥ | prāpyendriya-guṇān pañca so 'stam āvṛtya gacchati ||
毗湿摩说：内在之我入于身时，借诸根之“光线”而外展，并凭这些感官作用摄取五境之所缘；及至命终离身，又将诸力收摄归于自身而继续前行——正如太阳升起时光芒四射，落下时又将同样的光芒收回自身。其伦理旨趣在于：有身之经验，不过是意识经由诸根的暂时投射；故不应误认感官生活即为真我，亦不应执著诸境如同常住不变。
भीष्म उवाच
Educational Q&A
The Self is distinct from the body and senses: it ‘projects’ experience through the senses to grasp the five sense-objects, and at death it withdraws those faculties and moves on. Hence one should cultivate detachment and self-knowledge rather than identify with sensory life.
In Shanti Parva’s instruction on dharma and liberation, Bhishma explains to the listener how the jiva/inner Self operates in embodiment, using the sun’s rays as a simile for the senses spreading out during life and being gathered back at the time of departure.