Shloka 86
Adhyātma–Adhibhūta–Adhidaivata Correspondences and the Triguṇa Lakṣaṇas (Śānti-parva 301)
इन्द्रियाण्येव बुध्यन्ते स्वदेहे देहिनां नूप । कारणान्यात्मनस्तानि सूक्ष्म: पश्यति तैस्तु सः
indriyāṇy eva budhyante svadehe dehināṁ nūpa | kāraṇāny ātmanas tāni sūkṣmaḥ paśyati tais tu saḥ, nareśvara |
毗湿摩说道：“大王啊，唯有诸根（感官）安住于每一有身者自身之躯，方能摄取各自的境界。正是这些诸根成为引发我（自我、灵我）种种认知的器具；因为那微细之我唯借诸根，才能‘见’并令外境显现，噢，人中之主。”
भीष्म उवाच
Educational Q&A
Perception and particularized knowledge arise through the senses; the subtle self does not directly grasp external objects without these instruments. This supports the ethical-spiritual point that mastery or withdrawal of the senses changes the field of experience, and in liberation the absence of sense-contact implies the absence of sense-born distinctions.
In the Śānti Parva’s instruction on dharma and liberation, Bhīṣma continues teaching Yudhiṣṭhira about the nature of the embodied self. He explains how cognition in embodied life depends on the indriyas, framing the metaphysical basis for restraint, detachment, and the pursuit of mokṣa.