12.195
मनुरुवाच॥
manuruvāca॥
[मनुः (manuḥ) - Manu; (the progenitor of mankind); उवाच (uvāca) - said;]
(Manu said;)
Manu said.
अक्षरात्खं ततो वायुर्वायोर्ज्योतिस्ततो जलम्। जलात्प्रसूता जगती जगत्यां जायते जगत् ॥१२-१९५-१॥
akṣarātkhaṃ tato vāyurvāyorjyotistato jalam। jalātprasūtā jagatī jagatyāṃ jāyate jagat ॥12-195-1॥
[अक्षरात् (akṣarāt) - from the imperishable; खं (kham) - space; ततः (tataḥ) - then; वायुः (vāyuḥ) - air; वायोः (vāyoḥ) - from air; ज्योतिः (jyotiḥ) - light; ततः (tataḥ) - then; जलम् (jalam) - water; जलात् (jalāt) - from water; प्रसूता (prasūtā) - born; जगती (jagatī) - earth; जगत्याम् (jagatyām) - in the earth; जायते (jāyate) - is born; जगत् (jagat) - the world;]
(From the imperishable, space; then air; from air, light; then water. From water, earth is born; in the earth, the world is born.)
From the imperishable arises space, then air; from air comes light, then water. From water, earth is produced, and in the earth, the world comes into being.
इमे शरीरैर्जलमेव गत्वा; जलाच्च तेजः पवनोऽन्तरिक्षम्। खाद्वै निवर्तन्ति नभाविनस्ते; ये भाविनस्ते परमाप्नुवन्ति ॥१२-१९५-२॥
ime śarīrair jalam eva gatvā; jalāc ca tejaḥ pavano'ntarikṣam| khād vai nivartanti na bhāvin as te; ye bhāvin as te param āpnuvanti ॥12-195-2॥
[इमे (ime) - these; शरीरैः (śarīraiḥ) - by bodies; जलम् (jalam) - water; एव (eva) - indeed; गत्वा (gatvā) - having gone; जलात् (jalāt) - from water; च (ca) - and; तेजः (tejaḥ) - fire; पवनः (pavanaḥ) - air; अन्तरिक्षम् (antarikṣam) - ether; खात् (khāt) - from ether; वै (vai) - indeed; निवर्तन्ति (nivartanti) - return; न (na) - not; भाविनः (bhāvinaḥ) - destined; ते (te) - they; ये (ye) - who; भाविनः (bhāvinaḥ) - destined; ते (te) - they; परम् (param) - supreme; आप्नुवन्ति (āpnuvanti) - attain;]
(These, having gone to water by bodies; from water, fire, air, ether. From ether indeed they return; those not destined do not. Those who are destined, they attain the supreme.)
These (beings), having reached water through their bodies, from water (become) fire, then air, then ether. From ether, indeed, they return; those not destined do not. Those who are destined attain the supreme.
नोष्णं न शीतं मृदु नापि तीक्ष्णं; नाम्लं कषायं मधुरं न तिक्तम्। न शब्दवन्नापि च गन्धवत्त; न्न रूपवत्तत्परमस्वभावम् ॥१२-१९५-३॥
noṣṇaṃ na śītaṃ mṛdu nāpi tīkṣṇaṃ; nāmlaṃ kaṣāyaṃ madhuraṃ na tiktam। na śabdavannāpi ca gandhavatta; nna rūpavattatparamasvabhāvam ॥12-195-3॥
[न (na) - not; उष्णं (uṣṇaṃ) - hot; न (na) - not; शीतं (śītaṃ) - cold; मृदु (mṛdu) - soft; नापि (nāpi) - nor; तीक्ष्णं (tīkṣṇaṃ) - sharp; न (na) - not; अम्लं (amlaṃ) - sour; कषायं (kaṣāyaṃ) - astringent; मधुरं (madhuraṃ) - sweet; न (na) - not; तिक्तम् (tiktam) - bitter; न (na) - not; शब्दवत् (śabdavat) - having sound; नापि (nāpi) - nor; च (ca) - and; गन्धवत् (gandhavat) - having smell; न (na) - not; रूपवत् (rūpavat) - having form; तत् (tat) - that; परम (parama) - supreme; स्वभावम् (svabhāvam) - nature;]
(Not hot, not cold, soft nor sharp; not sour, astringent, sweet, not bitter. Not having sound nor having smell; not having form, that is the supreme nature.)
It is neither hot nor cold, neither soft nor sharp; neither sour, astringent, sweet, nor bitter. It does not possess sound, nor smell, nor form; that is its supreme nature.
स्पर्शं तनुर्वेद रसं तु जिह्वा; घ्राणं च गन्धाञ्श्रवणे च शब्दान्। रूपाणि चक्षुर्न च तत्परं य; द्गृह्णन्त्यनध्यात्मविदो मनुष्याः ॥१२-१९५-४॥
sparśaṃ tanur veda rasaṃ tu jihvā; ghrāṇaṃ ca gandhāñ śravaṇe ca śabdān| rūpāṇi cakṣur na ca tat paraṃ ya; d gṛhṇanty anadhyātmavido manuṣyāḥ ॥12-195-4॥
[स्पर्शम् (sparśam) - touch; तनुः (tanuḥ) - body; वेद (veda) - knows; रसम् (rasam) - taste; तु (tu) - but; जिह्वा (jihvā) - tongue; घ्राणम् (ghrāṇam) - nose; च (ca) - and; गन्धान् (gandhān) - odors; श्रवणे (śravaṇe) - ears; च (ca) - and; शब्दान् (śabdān) - sounds; रूपाणि (rūpāṇi) - forms; चक्षुः (cakṣuḥ) - eye; न (na) - not; च (ca) - and; तत् (tat) - that; परम् (param) - supreme; यत् (yat) - which; गृह्णन्ति (gṛhṇanti) - grasp; अनध्यात्मविदः (anadhyātmavidaḥ) - those ignorant of the Self; मनुष्याः (manuṣyāḥ) - men;]
(The body knows touch, the tongue taste, the nose odors, the ears sounds, the eye forms; but not that supreme which men ignorant of the Self grasp.)
The body perceives touch, the tongue taste, the nose smells, the ears sounds, and the eyes forms; but those men who are ignorant of the Self do not grasp that Supreme Reality.
निवर्तयित्वा रसनं रसेभ्यो; घ्राणं च गन्धाच्छ्रवणे च शब्दात्। स्पर्शात्तनुं रूपगुणात्तु चक्षु; स्ततः परं पश्यति स्वं स्वभावम् ॥१२-१९५-५॥
nivartayitvā rasanaṃ rasebhyo; ghrāṇaṃ ca gandhācchravaṇe ca śabdāt| sparśāttanuṃ rūpaguṇāttu cakṣu; stataḥ paraṃ paśyati svaṃ svabhāvam ॥12-195-5॥
[निवर्तयित्वा (nivartayitvā) - having withdrawn; रसनं (rasanam) - the tongue; रसेभ्यः (rasebhyaḥ) - from tastes; घ्राणं (ghrāṇam) - the nose; च (ca) - and; गन्धात् (gandhāt) - from smells; श्रवणे (śravaṇe) - the ears; च (ca) - and; शब्दात् (śabdāt) - from sounds; स्पर्शात् (sparśāt) - from touch; तनुं (tanum) - the body; रूपगुणात् (rūpaguṇāt) - from the quality of form; तु (tu) - but; चक्षु (cakṣu) - the eye; स्ततः (stataḥ) - then; परं (param) - beyond; पश्यति (paśyati) - sees; स्वं (svam) - one's own; स्वभावम् (svabhāvam) - nature;]
(Having withdrawn the tongue from tastes, the nose from smells, the ears from sounds, the body from touch, and the eye from the quality of form, then one sees one's own nature beyond.)
Having withdrawn the tongue from tastes, the nose from smells, the ears from sounds, the body from touch, and the eye from the quality of form, then one perceives one's own true nature beyond.
यतो गृहीत्वा हि करोति यच्च; यस्मिंश्च तामारभते प्रवृत्तिम्। यस्मिंश्च यद्येन च यश्च कर्ता; तत्कारणं तं समुपायमाहुः ॥१२-१९५-६॥
yato gṛhītvā hi karoti yacca; yasmiṁśca tāmārabhate pravṛttim। yasmiṁśca yadyena ca yaśca kartā; tatkāraṇaṁ taṁ samupāyamāhuḥ ॥12-195-6॥
[यतः (yataḥ) - from which; गृहीत्वा (gṛhītvā) - having taken; हि (hi) - indeed; करोति (karoti) - does; यच्च (yacca) - and what; यस्मिन् (yasmin) - in which; च (ca) - and; ताम् (tām) - that; आरभते (ārabhate) - undertakes; प्रवृत्तिम् (pravṛttim) - activity; यस्मिन् (yasmin) - in which; च (ca) - and; यत् (yat) - what; येन (yena) - by which; च (ca) - and; यः (yaḥ) - who; च (ca) - and; कर्ता (kartā) - doer; तत् (tat) - that; कारणम् (kāraṇam) - cause; तम् (tam) - that; समुपायम् (samupāyam) - means; आहुः (āhuḥ) - they say;]
(From which having taken indeed does and what; in which and that undertakes activity. In which and what, by which and who and doer; that cause, that means, they say.)
That from which one acts and what one does; that in which one undertakes activity. That in which, what, by which, and who is the doer; that is called the cause, that is said to be the means.
यच्चाभिभूः साधकं व्यापकं च; यन्मन्त्रवच्छंस्यते चैव लोके। यः सर्वहेतुः परमार्थकारी; तत्कारणं कार्यमतो यदन्यत् ॥१२-१९५-७॥
yaccābhibhūḥ sādhakaṃ vyāpakaṃ ca; yanmantravat śaṃsyate caiva loke। yaḥ sarvahetuḥ paramārthakārī; tat kāraṇaṃ kāryam ato yad anyat ॥12-195-7॥
[यत् (yat) - which; च (ca) - and; अभिभूः (abhibhūḥ) - overcoming; साधकं (sādhakam) - accomplishing; व्यापकं (vyāpakaṃ) - pervading; च (ca) - and; यत् (yat) - which; मन्त्रवत् (mantravat) - like a mantra; शंस्यते (śaṃsyate) - is praised; च (ca) - and; एव (eva) - indeed; लोके (loke) - in the world; यः (yaḥ) - who; सर्वहेतुः (sarvahetuḥ) - the cause of all; परमार्थकारी (paramārthakārī) - performer of the highest purpose; तत् (tat) - that; कारणं (kāraṇam) - cause; कार्यं (kāryam) - effect; अतः (ataḥ) - therefore; यत् (yat) - which; अन्यत् (anyat) - other;]
(Which, overcoming, accomplishing, and pervading; which, like a mantra, is praised indeed in the world. Who is the cause of all, performer of the highest purpose; that is the cause, the effect, therefore, whatever is other.)
That which overcomes, accomplishes, and pervades; which is praised in the world like a mantra. He who is the cause of all and acts for the highest purpose—whatever else exists, that is the cause and the effect.
यथा च कश्चित्सुकृतैर्मनुष्यः; शुभाशुभं प्राप्नुतेऽथाविरोधात्। एवं शरीरेषु शुभाशुभेषु; स्वकर्मजैर्ज्ञानमिदं निबद्धम् ॥१२-१९५-८॥
yathā ca kaścit sukṛtair manuṣyaḥ; śubhāśubhaṃ prāpnute 'thāvirodhāt। evaṃ śarīreṣu śubhāśubheṣu; svakarmajair jñānam idaṃ nibaddham ॥12-195-8॥
[यथा (yathā) - just as; च (ca) - and; कश्चित् (kaścit) - someone; सुकृतैः (sukṛtaiḥ) - by good deeds; मनुष्यः (manuṣyaḥ) - a human being; शुभाशुभं (śubhāśubham) - good and bad; प्राप्नुते (prāpnute) - obtains; अथ (atha) - then; अविरोधात् (avirodhāt) - from non-opposition; एवं (evaṃ) - thus; शरीरेषु (śarīreṣu) - in bodies; शुभाशुभेषु (śubhāśubheṣu) - in good and bad (ones); स्वकर्मजैः (svakarmajaiḥ) - by one's own actions; ज्ञानम् (jñānam) - knowledge; इदं (idaṃ) - this; निबद्धम् (nibaddham) - bound;]
(Just as someone, by good deeds, a human being obtains good and bad, then from non-opposition; thus, in bodies, in good and bad (ones), by one's own actions, this knowledge is bound.)
Just as a person, through good deeds, attains good and bad results due to the absence of opposition, so too, in various bodies, both good and bad, this knowledge is bound by one's own actions.
यथा प्रदीपः पुरतः प्रदीप्तः; प्रकाशमन्यस्य करोति दीप्यन्। तथेह पञ्चेन्द्रियदीपवृक्षा; ज्ञानप्रदीप्ताः परवन्त एव ॥१२-१९५-९॥
yathā pradīpaḥ purataḥ pradīptaḥ; prakāśam anyasya karoti dīpyan। tatheha pañcendriyadīpavṛkṣā; jñānapradīptāḥ paravanta eva ॥12-195-9॥
[यथा (yathā) - just as; प्रदीपः (pradīpaḥ) - lamp; पुरतः (purataḥ) - in front; प्रदीप्तः (pradīptaḥ) - lighted; प्रकाशम् (prakāśam) - light; अन्यस्य (anyasya) - of another; करोति (karoti) - makes; दीप्यन् (dīpyan) - shining; तथा (tathā) - so; इह (iha) - here; पञ्च (pañca) - five; इन्द्रिय (indriya) - senses; दीप (dīpa) - lamp; वृक्षा (vṛkṣā) - trees; ज्ञान (jñāna) - knowledge; प्रदीप्ताः (pradīptāḥ) - illuminated; परवन्त (paravanta) - others; एव (eva) - indeed;]
(Just as a lamp, lighted in front, shining, makes light for another; so here, the trees of the five-sense-lamps, illuminated by knowledge, indeed benefit others.)
Just as a lamp, when lit in front, shines and gives light to another, so here, those who are illuminated by the lamp of knowledge among the five-sense trees truly benefit others.
यथा हि राज्ञो बहवो ह्यमात्याः; पृथक्प्रमानं प्रवदन्ति युक्ताः। तद्वच्छरीरेषु भवन्ति पञ्च; ज्ञानैकदेशः परमः स तेभ्यः ॥१२-१९५-१०॥
yathā hi rājño bahavo hyamātyāḥ; pṛthak-pramānaṃ pravadanti yuktāḥ. tadvac charīreṣu bhavanti pañca; jñānaikadeśaḥ paramaḥ sa tebhyaḥ ॥12-195-10॥
[यथा (yathā) - just as; हि (hi) - indeed; राज्ञः (rājñaḥ) - of the king; बहवः (bahavaḥ) - many; हि (hi) - indeed; अमात्याः (amātyāḥ) - ministers; पृथक् (pṛthak) - separately; प्रमानम् (pramānam) - opinion; प्रवदन्ति (pravadanti) - speak; युक्ताः (yuktāḥ) - wise; तद्वत् (tadvat) - in the same way; शरीरेषु (śarīreṣu) - in the bodies; भवन्ति (bhavanti) - there are; पञ्च (pañca) - five; ज्ञान (jñāna) - knowledge; एकदेशः (ekadeśaḥ) - one part; परमः (paramaḥ) - supreme; सः (saḥ) - he; तेभ्यः (tebhyaḥ) - from them;]
(Just as indeed many ministers of the king, wise, speak separately their opinions; in the same way, in the bodies there are five; knowledge is one part, he (it) is supreme from them.)
Just as many ministers of a king, each wise, express their own opinions separately, so too in the body there are five (senses); but knowledge is the supreme among them all.
यथार्चिषोऽग्नेः पवनस्य वेगा; मरीचयोऽर्कस्य नदीषु चापः। गच्छन्ति चायान्ति च तन्यमाना; स्तद्वच्छरीराणि शरीरिणां तु ॥१२-१९५-११॥
yathārciṣo'gneḥ pavanasya vegā; marīcayo'rkasya nadīṣu cāpaḥ। gacchanti cāyānti ca tanyamānā; stadvaccharīrāṇi śarīriṇāṃ tu ॥12-195-11॥
[यथा (yathā) - just as; अर्चिषः (arciṣaḥ) - flames; अग्नेः (agneḥ) - of fire; पवनस्य (pavanasya) - of wind; वेगाः (vegāḥ) - impulses; मरीचयः (marīcayaḥ) - rays; अर्कस्य (arkasya) - of the sun; नदीषु (nadīṣu) - in rivers; च (ca) - and; आपः (āpaḥ) - waters; गच्छन्ति (gacchanti) - go; च (ca) - and; आयान्ति (āyānti) - come; च (ca) - and; तन्यमानाः (tanyamānāḥ) - being stretched; तत् (tat) - that; वच् (vac) - just as; शरीराणि (śarīrāṇi) - bodies; शरीरिणाम् (śarīriṇām) - of the embodied; तु (tu) - but;]
(Just as the flames of fire, the impulses of wind, the rays of the sun, and the waters in rivers go and come, being stretched, so also the bodies of the embodied (beings), but.)
Just as flames of fire, gusts of wind, rays of the sun, and waters in rivers go and return, being stretched out, so too do the bodies of embodied beings.
यथा च कश्चित्परशुं गृहीत्वा; धूमं न पश्येज्ज्वलनं च काष्ठे। तद्वच्छरीरोदरपाणिपादं; छित्त्वा न पश्यन्ति ततो यदन्यत् ॥१२-१९५-१२॥
yathā ca kaścit paraśuṃ gṛhītvā; dhūmaṃ na paśyed jvalanaṃ ca kāṣṭhe. tadvac charīro darapāṇipādaṃ; chittvā na paśyanti tato yad anyat ॥12-195-12॥
[यथा (yathā) - just as; च (ca) - and; कश्चित् (kaścit) - someone; परशुम् (paraśum) - axe; गृहीत्वा (gṛhītvā) - having taken; धूमम् (dhūmam) - smoke; न (na) - not; पश्येत् (paśyet) - would see; ज्वलनम् (jvalanam) - fire; च (ca) - and; काष्ठे (kāṣṭhe) - in wood; तद्वत् (tadvat) - in the same way; शरीर (śarīra) - body; उदर (udara) - abdomen; पाणि (pāṇi) - hand; पादम् (pādam) - foot; छित्त्वा (chittvā) - having cut off; न (na) - not; पश्यन्ति (paśyanti) - they see; ततः (tataḥ) - thereafter; यत् (yat) - that which; अन्यत् (anyat) - other;]
(Just as someone, having taken an axe, would not see smoke or fire in wood; in the same way, having cut off the body, abdomen, hand, and foot, they do not see that which is other (the self) thereafter.)
Just as a person, taking an axe, does not see smoke or fire in wood, so too, after cutting off the body, abdomen, hands, and feet, they do not perceive that which is other (the true self) thereafter.
तान्येव काष्ठानि यथा विमथ्य; धूमं च पश्येज्ज्वलनं च योगात्। तद्वत्सुबुद्धिः सममिन्द्रियत्वा; द्बुधः परं पश्यति स्वं स्वभावम् ॥१२-१९५-१३॥
tānyeva kāṣṭhāni yathā vimathya; dhūmaṃ ca paśyed jvalanaṃ ca yogāt। tadvat subuddhiḥ samam indriyatvā; dbudhaḥ paraṃ paśyati svaṃ svabhāvam ॥12-195-13॥
[तानि एव (tāni eva) - those indeed; काष्ठानि (kāṣṭhāni) - sticks; यथा (yathā) - just as; विमथ्य (vimathya) - having churned; धूमं (dhūmam) - smoke; च (ca) - and; पश्येत् (paśyet) - one sees; ज्वलनं (jvalanam) - fire; च (ca) - and; योगात् (yogāt) - from union; तद्वत् (tadvat) - in that way; सुबुद्धिः (subuddhiḥ) - one of good intellect; समम् (samam) - equally; इन्द्रियत्वा (indriyatvā) - having controlled the senses; द्बुधः (dbudhaḥ) - the wise one; परं (paraṃ) - the supreme; पश्यति (paśyati) - sees; स्वं (svaṃ) - his own; स्वभावम् (svabhāvam) - nature;]
(Those indeed, sticks, just as, having churned, smoke and one sees, fire and from union. In that way, one of good intellect, equally, having controlled the senses, the wise one, the supreme, sees, his own, nature.)
Just as, by churning those very sticks, one sees smoke and fire arise from their union, so too, a person of good intellect, having controlled the senses equally, perceives his own true nature, the supreme, as the wise one.
यथात्मनोऽङ्गं पतितं पृथिव्यां; स्वप्नान्तरे पश्यति चात्मनोऽन्यत्। श्रोत्रादियुक्तः सुमनाः सुबुद्धि; र्लिङ्गात्तथा गच्छति लिङ्गमन्यत् ॥१२-१९५-१४॥
yathātmano'ṅgaṃ patitaṃ pṛthivyāṃ; svapnāntare paśyati cātmano'nyat| śrotrādiyuktaḥ sumanāḥ subuddhi; rliṅgāttathā gacchati liṅgamanyat ॥12-195-14॥
[यथा (yathā) - just as; आत्मनः (ātmanaḥ) - of oneself; अङ्गम् (aṅgam) - limb; पतितम् (patitam) - fallen; पृथिव्याम् (pṛthivyām) - on the earth; स्वप्न-अन्तरे (svapna-antare) - in another dream; पश्यति (paśyati) - sees; च (ca) - and; आत्मनः (ātmanaḥ) - of oneself; अन्यत् (anyat) - another; श्रोत्र-आदि-युक्तः (śrotra-ādi-yuktaḥ) - endowed with ear and others; सुमनाः (sumanāḥ) - with good mind; सुबुद्धिः (subuddhiḥ) - with good intellect; र्लिङ्गात् (rliṅgāt) - from one subtle body; तथा (tathā) - so; गच्छति (gacchati) - goes; लिङ्गम् (liṅgam) - subtle body; अन्यत् (anyat) - another;]
(Just as a limb of oneself fallen on the earth, in another dream one sees another of oneself; endowed with ear and others, with good mind, with good intellect, from one subtle body so goes to another subtle body.)
Just as one sees a fallen limb of oneself on the earth in a dream, so too, endowed with senses, good mind, and intellect, the subtle self moves from one subtle body to another.
उत्पत्तिवृद्धिक्षयसंनिपातै; र्न युज्यतेऽसौ परमः शरीरी। अनेन लिङ्गेन तु लिङ्गमन्य; द्गच्छत्यदृष्टः प्रतिसन्धियोगात् ॥१२-१९५-१५॥
utpattivṛddhikṣayasaṃnipātaiḥ na yujyate'sau paramaḥ śarīrī। anena liṅgena tu liṅgam anyaṃ gacchati adṛṣṭaḥ pratisandhiyogāt ॥12-195-15॥
[उत्पत्ति (utpatti) - origin; creation; वृद्धि (vṛddhi) - growth; increase; क्षय (kṣaya) - decline; decay; संनिपातैः (saṃnipātaiḥ) - with conjunctions; with combinations; न (na) - not; युज्यते (yujyate) - is joined; is united; असौ (asau) - that; he; परमः (paramaḥ) - supreme; highest; शरीरी (śarīrī) - embodied; soul; अनेन (anena) - by this; लिङ्गेन (liṅgena) - by the subtle body; by the sign; तु (tu) - but; लिङ्गम् (liṅgam) - subtle body; sign; अन्यत् (anyat) - another; different; गच्छति (gacchati) - goes; moves; अदृष्टः (adṛṣṭaḥ) - unseen; invisible; प्रतिसन्धि (pratisandhi) - reconnection; rebirth; योगात् (yogāt) - from the union; due to connection;]
(By origin, growth, decline, and conjunctions, that supreme embodied (soul) is not joined. But by this subtle body, the unseen (soul) goes to another subtle body due to the union at rebirth.)
The supreme soul is not bound by creation, growth, decay, or conjunctions. However, through this subtle body, the unseen soul moves to another subtle body at the time of rebirth due to the connection formed.
न चक्षुषा पश्यति रूपमात्मनो; न चापि संस्पर्शमुपैति किञ्चित्। न चापि तैः साधयतेऽथ कार्यं; ते तं न पश्यन्ति स पश्यते तान् ॥१२-१९५-१६॥
na cakṣuṣā paśyati rūpam ātmano; na cāpi saṃsparśam upaiti kiñcit. na cāpi taiḥ sādhayate'tha kāryam; te taṃ na paśyanti sa paśyate tān ॥12-195-16॥
[न (na) - not; चक्षुषा (cakṣuṣā) - with the eye; पश्यति (paśyati) - sees; रूपम् (rūpam) - form; आत्मनः (ātmanas) - of the self; न (na) - not; च (ca) - and; अपि (api) - also; संस्पर्शम् (saṃsparśam) - contact; उपैति (upaiti) - attains; किञ्चित् (kiñcit) - anything; न (na) - not; च (ca) - and; अपि (api) - also; तैः (taiḥ) - by them; साधयते (sādhayate) - accomplishes; अथ (atha) - then; कार्यं (kāryam) - action; ते (te) - they; तं (tam) - him; न (na) - not; पश्यन्ति (paśyanti) - see; स (sa) - he; पश्यते (paśyate) - sees; तान् (tān) - them;]
(Not with the eye does he see the form of the self; nor does he attain any contact. Nor does he accomplish any action with them; they do not see him, he sees them.)
He does not perceive the form of the self with his eyes, nor does he come into contact with anything. Nor does he perform any action with them; they do not see him, but he sees them.
यथा प्रदीपे ज्वलतोऽनलस्य; सन्तापजं रूपमुपैति किञ्चित्। न चान्तरं रूपगुणं बिभर्ति; तथैव तद्दृश्यते रूपमस्य ॥१२-१९५-१७॥
yathā pradīpe jvalato'nalasya; santāpajaṃ rūpamupaiti kiñcit. na cāntaraṃ rūpaguṇaṃ bibharti; tathaiva taddṛśyate rūpamasya ॥12-195-17॥
[यथा (yathā) - just as; प्रदीपे (pradīpe) - in a lamp; ज्वलतः (jvalataḥ) - burning; अनलस्य (analasya) - of fire; सन्तापजम् (santāpajam) - born of heat; रूपम् (rūpam) - form; उपैति (upaiti) - attains; किञ्चित् (kiñcit) - somewhat; न (na) - not; च (ca) - and; अन्तरम् (antaram) - inner; रूपगुणम् (rūpaguṇam) - quality of form; बिभर्ति (bibharti) - bears; तथैव (tathaiva) - just so; तत् (tat) - that; दृश्यते (dṛśyate) - is seen; रूपम् (rūpam) - form; अस्य (asya) - of this; ॥१२-१९५-१७॥ (॥12-195-17॥) - ;]
(Just as, in a lamp, the burning fire attains some form born of heat; and does not bear the inner quality of form; just so, that form of this is seen.)
Just as the burning fire in a lamp acquires a certain form due to heat, but does not possess an inherent quality of form within; in the same way, that form of this is perceived.
यथा मनुष्यः परिमुच्य काय; मदृश्यमन्यद्विशते शरीरम्। विसृज्य भूतेषु महत्सु देहं; तदाश्रयं चैव बिभर्ति रूपम् ॥१२-१९५-१८॥
yathā manuṣyaḥ parimucya kāya; madṛśyam anyad viśate śarīram। visṛjya bhūteṣu mahatsu dehaṃ; tadāśrayaṃ caiva bibharti rūpam ॥12-195-18॥
[यथा (yathā) - just as; मनुष्यः (manuṣyaḥ) - a man; परिमुच्य (parimucya) - having completely left; काय (kāya) - the body; मदृश्यम् (madṛśyam) - another visible (form); अन्यत् (anyat) - another; विशते (viśate) - enters; शरीरम् (śarīram) - body; विसृज्य (visṛjya) - having abandoned; भूतेषु (bhūteṣu) - among beings; महत्सु (mahatsu) - great; देहं (dehaṃ) - body; तदाश्रयं (tadāśrayam) - that which is its support; च (ca) - and; एव (eva) - indeed; बिभर्ति (bibharti) - bears; रूपम् (rūpam) - form;]
(Just as a man, having completely left the body, enters another visible body; having abandoned the great body among beings, he indeed bears that which is its support and form.)
Just as a man, after leaving his body, enters another visible form, so too, after abandoning the great body among beings, he assumes another form that is its support.
खं वायुमग्निं सलिलं तथोर्वीं; समन्ततोऽभ्याविशते शरीरी। नानाश्रयाः कर्मसु वर्तमानाः; श्रोत्रादयः पञ्च गुणाञ्श्रयन्ते ॥१२-१९५-१९॥
khaṃ vāyum agniṃ salilaṃ tathorvīṃ; samantato'bhyāviśate śarīrī. nānāśrayāḥ karmasu vartamānāḥ; śrotrādayaḥ pañca guṇāñśrayante ॥12-195-19॥
[श्रयन्ते (śrayante) - reside;]
(The embodied (soul) enters space, air, fire, water, and earth on all sides. The five qualities, existing in actions and having various abodes, reside in the ear and others.)
The embodied soul pervades space, air, fire, water, and earth in all directions. The five senses, each with their own qualities and functions, exist in their respective organs such as the ear, and operate through various actions.
श्रोत्रं खतो घ्राणमथो पृथिव्या; स्तेजोमयं रूपमथो विपाकः। जलाश्रयः स्वेद उक्तो रसश्च; वाय्वात्मकः स्पर्शकृतो गुणश्च ॥१२-१९५-२०॥
śrotraṃ khato ghrāṇamatho pṛthivyā; stejomayaṃ rūpamatho vipākaḥ। jalāśrayaḥ sveda ukto rasaśca; vāyvātmakaḥ sparśakṛto guṇaśca ॥12-195-20॥
[श्रोत्रं (śrotram) - ear; organ of hearing; खतः (khataḥ) - space; ether; घ्राणम् (ghrāṇam) - nose; organ of smell; अथ (atha) - and; then; पृथिव्या (pṛthivyā) - of earth; स्तेजोमयं (stejomayam) - consisting of fire; made of light; रूपम् (rūpam) - form; shape; अथ (atha) - and; then; विपाकः (vipākaḥ) - digestion; ripening; जलाश्रयः (jalāśrayaḥ) - residing in water; स्वेदः (svedaḥ) - sweat; उक्तः (uktaḥ) - is said; is called; रसः (rasaḥ) - taste; essence; च (ca) - and; वाय्वात्मकः (vāyvātmakaḥ) - having the nature of air; स्पर्शकृतः (sparśakṛtaḥ) - producing touch; गुणः (guṇaḥ) - quality; attribute; च (ca) - and;]
(Ear is of space; nose and (is) of earth; form consisting of fire and digestion; sweat is said (to be) residing in water and taste; quality having the nature of air and producing touch.)
The ear is associated with space; the nose with earth; form is composed of fire, and digestion as well; sweat is said to reside in water, as is taste; the quality of touch is produced by air.
महत्सु भूतेषु वसन्ति पञ्च; पञ्चेन्द्रियार्थाश्च तथेन्द्रियेषु। सर्वाणि चैतानि मनोनुगानि; बुद्धिं मनोऽन्वेति मनः स्वभावम् ॥१२-१९५-२१॥
mahatsu bhūteṣu vasanti pañca; pañcendriyārthāś ca tathendriyeṣu. sarvāṇi caitāni manonugāni; buddhiṃ mano'nveti manaḥ svabhāvam ॥12-195-21॥
[महत्सु (mahatsu) - in the great (elements); भूतेषु (bhūteṣu) - in the elements; वसन्ति (vasanti) - dwell; पञ्च (pañca) - five; पञ्चेन्द्रियार्थाः (pañcendriyārthāḥ) - the five objects of senses; च (ca) - and; तथा (tathā) - likewise; इन्द्रियेषु (indriyeṣu) - in the senses; सर्वाणि (sarvāṇi) - all; च (ca) - and; एतानि (etāni) - these; मनोनुगानि (manonugāni) - following the mind; बुद्धिं (buddhiṃ) - intellect; मनः (manaḥ) - mind; अन्वेति (anveti) - follows; मनः (manaḥ) - mind; स्वभावम् (svabhāvam) - nature;]
(In the great elements dwell five; and the five objects of senses likewise in the senses. All these follow the mind; the mind follows the intellect; the mind is of the nature (of intellect).)
Five (subtle elements) dwell in the great elements; the five objects of sense reside in the senses likewise. All these follow the mind; the mind follows the intellect; the mind is by nature connected to the intellect.
शुभाशुभं कर्म कृतं यदस्य; तदेव प्रत्याददते स्वदेहे। मनोऽनुवर्तन्ति परावराणि; जलौकसः स्रोत इवानुकूलम् ॥१२-१९५-२२॥
śubhāśubhaṃ karma kṛtaṃ yadasya; tadeva pratyādadate svadehe. mano'nu vartanti parāvarāṇi; jalaukasaḥ srota ivānukūlam ॥12-195-22॥
[शुभ (śubha) - auspicious; अशुभं (aśubhaṃ) - inauspicious; कर्म (karma) - action; कृतं (kṛtaṃ) - done; यत् (yat) - which; अस्य (asya) - of him; तत् (tat) - that; एव (eva) - indeed; प्रत्याददते (pratyādadate) - they receive back; स्व (sva) - own; देहे (dehe) - in the body; मनः (manaḥ) - mind; अनुवर्तन्ति (anuvartanti) - follows; परावराणि (parāvarāṇi) - higher and lower; जलौकसः (jalaukasaḥ) - those living in water; स्रोतः (srotaḥ) - current; इव (iva) - like; अनुकूलं (anukūlam) - favorable;]
(Auspicious and inauspicious action which is done by him, that indeed they receive back in their own body. The mind follows the higher and lower, like those living in water (follow) the current in a favorable way.)
Whatever auspicious or inauspicious actions a person performs, he receives the results of those very actions in his own body. The mind follows both the higher and the lower, just as aquatic creatures follow the current when it is favorable.
चलं यथा दृष्टिपथं परैति; सूक्ष्मं महद्रूपमिवाभिपाति। स्वरूपमालोचयते च रूपं; परं तथा बुद्धिपथं परैति ॥१२-१९५-२३॥
calaṃ yathā dṛṣṭipathaṃ paraiti; sūkṣmaṃ mahadrūpam ivābhipāti. svarūpam ālocayate ca rūpaṃ; paraṃ tathā buddhipathaṃ paraiti ॥12-195-23॥
[चलम् (calaṃ) - moving; यथा (yathā) - just as; दृष्टिपथम् (dṛṣṭipatham) - field of vision; परैति (paraiti) - goes beyond; सूक्ष्मम् (sūkṣmam) - subtle; महत्-रूपम् (mahat-rūpam) - great form; इव (iva) - like; अभिपाति (abhipāti) - rushes towards; स्वरूपम् (svarūpam) - own form; आलोचयते (ālocayate) - contemplates; च (ca) - and; रूपम् (rūpam) - form; परम् (param) - supreme; तथा (tathā) - in the same way; बुद्धि-पथम् (buddhi-patham) - path of intellect; परैति (paraiti) - goes beyond;]
(Moving just as the field of vision goes beyond; the subtle rushes towards the great form. One contemplates one's own form and form; in the same way, the supreme goes beyond the path of intellect.)
Just as the moving (mind) goes beyond the field of vision, the subtle rushes towards the great form. One contemplates both one's own form and the form; likewise, the supreme transcends the path of intellect.
