12.196
मनुरुवाच॥
manuruvāca॥
[मनुः (manuḥ) - Manu; (the progenitor of mankind); उवाच (uvāca) - said; (spoke);]
(Manu said;)
Manu said.
यदिन्द्रियैस्तूपकृतान्पुरस्ता; त्प्राप्तान्गुणान्संस्मरते चिराय। तेष्विन्द्रियेषूपहतेषु पश्चा; त्स बुद्धिरूपः परमः स्वभावः ॥१२-१९६-१॥
yad-indriyaiḥ tu upakṛtān purastāt prāptān guṇān saṁsmarate cirāya। teṣu indriyeṣu upahateṣu paścāt sa buddhi-rūpaḥ paramaḥ svabhāvaḥ ॥12-196-1॥
[यत् (yat) - which; इन्द्रियैः (indriyaiḥ) - by the senses; तु (tu) - but; उपकृतान् (upakṛtān) - performed; पुरस्तात् (purastāt) - formerly; प्राप्तान् (prāptān) - attained; गुणान् (guṇān) - qualities; संस्मरते (saṁsmarate) - remembers; चिराय (cirāya) - for a long time; तेषु (teṣu) - in those; इन्द्रियेषु (indriyeṣu) - in the senses; उपहतेषु (upahateṣu) - when impaired; पश्चात् (paścāt) - afterwards; सः (saḥ) - he; बुद्धि-रूपः (buddhi-rūpaḥ) - of the nature of intellect; परमः (paramaḥ) - supreme; स्वभावः (svabhāvaḥ) - nature;]
(Which, by the senses, but performed formerly, attained qualities, remembers for a long time; in those senses, when impaired, afterwards, he, of the nature of intellect, supreme, nature.)
That which, through the senses, was formerly experienced and whose qualities were attained, is remembered for a long time; when those senses are impaired later, that supreme nature, which is of the form of intellect, remains.
यथेन्द्रियार्थान्युगपत्समस्ता; न्नावेक्षते कृत्स्नमतुल्यकालम्। यथाबलं सञ्चरते स विद्वां; स्तस्मात्स एकः परमः शरीरी ॥१२-१९६-२॥
yathendriyārthānyugapatsamastā; nnāvekṣate kṛtsnamatulyakālam। yathābalaṃ sañcarate sa vidvāṃ; stasmātsa ekaḥ paramaḥ śarīrī ॥12-196-2॥
[यथा (yathā) - just as; इन्द्रियार्थानि (indriyārthāni) - objects of the senses; युगपत् (yugapat) - simultaneously; समस्तानि (samastāni) - all; न (na) - not; अवेक्षते (avekṣate) - perceives; कृत्स्नम् (kṛtsnam) - entirely; अतुल्यकालम् (atulyakālam) - at the same time; यथा (yathā) - just as; बलम् (balam) - strength; सञ्चरते (sañcarate) - moves; सः (saḥ) - he; विद्वान् (vidvān) - the wise one; तस्मात् (tasmāt) - therefore; सः (saḥ) - he; एकः (ekaḥ) - one; परमः (paramaḥ) - supreme; शरीरी (śarīrī) - embodied being;]
(Just as one does not perceive all the objects of the senses simultaneously and entirely at the same time, and just as one moves according to strength, so the wise one, therefore, he alone is the supreme embodied being.)
Just as a person cannot perceive all sense objects at once, and just as one moves according to one's strength, so too, the wise person alone is the supreme embodied being.
रजस्तमः सत्त्वमथो तृतीयं; गच्छत्यसौ ज्ञानगुणान्विरूपान्। तथेन्द्रियाण्याविशते शरीरी; हुताशनं वायुरिवेन्धनस्थम् ॥१२-१९६-३॥
rajastamaḥ sattvamatho tṛtīyaṃ; gacchatyasau jñānaguṇānvirūpān। tathendriyāṇyāviśate śarīrī; hutāśanaṃ vāyurivendhanastham ॥12-196-3॥
[रजस् (rajas) - passion; तमः (tamaḥ) - darkness; सत्त्वम् (sattvam) - goodness; अथ (atha) - then; तु (tu) - but; तृतीयं (tṛtīyaṃ) - third; गच्छति (gacchati) - goes; असौ (asau) - this (soul); ज्ञानगुणान् (jñānaguṇān) - qualities of knowledge; विरूपान् (virūpān) - varied; तथा (tathā) - thus; इन्द्रियाणि (indriyāṇi) - senses; आविशते (āviśate) - enters; शरीरी (śarīrī) - embodied (soul); हुताशनम् (hutāśanam) - fire; वायुः (vāyuḥ) - wind; इव (iva) - like; इन्धनस्थम् (indhanastham) - placed in fuel;]
(Passion, darkness, and goodness, then the third; this (soul) goes to the varied qualities of knowledge. Thus, the embodied (soul) enters the senses, like wind (enters) fire placed in fuel.)
The soul, moving among passion, darkness, and goodness, then the third, goes to the various qualities of knowledge. In the same way, the embodied soul enters the senses, just as wind enters fire placed in fuel.
न चक्षुषा पश्यति रूपमात्मनो; न पश्यति स्पर्शमिन्द्रियेन्द्रियम्। न श्रोत्रलिङ्गं श्रवणे निदर्शनं; तथागतं पश्यति तद्विनश्यति ॥१२-१९६-४॥
na cakṣuṣā paśyati rūpam-ātmano; na paśyati sparśam-indriya-indriyam। na śrotra-liṅgaṃ śravaṇe nidarśanam; tathāgatam paśyati tad vinaśyati ॥12-196-4॥
[न (na) - not; चक्षुषा (cakṣuṣā) - with the eye; पश्यति (paśyati) - sees; रूपम् (rūpam) - form; आत्मनः (ātmanaḥ) - of the self; न (na) - not; पश्यति (paśyati) - sees; स्पर्शम् (sparśam) - touch; इन्द्रिय-इन्द्रियम् (indriya-indriyam) - sense by sense; न (na) - not; श्रोत्रलिङ्गम् (śrotra-liṅgam) - the mark of the ear; श्रवणे (śravaṇe) - in hearing; निदर्शनम् (nidarśanam) - example; तथागतम् (tathāgatam) - the Tathāgata; पश्यति (paśyati) - sees; तत् (tat) - that; विनश्यति (vinaśyati) - perishes;]
(Not with the eye does one see the form of the self; not does one see touch, sense by sense. Not the mark of the ear in hearing is an example; the Tathāgata is seen, that perishes.)
One does not perceive the form of the self with the eye, nor does one perceive touch through the senses. The mark of the ear is not an example in hearing; the Tathāgata is seen, but that perishes.
श्रोत्रादीनि न पश्यन्ति स्वं स्वमात्मानमात्मना। सर्वज्ञः सर्वदर्शी च क्षेत्रज्ञस्तानि पश्यति ॥१२-१९६-५॥
śrotrādīni na paśyanti svaṃ svamātmānam ātmanā। sarvajñaḥ sarvadarśī ca kṣetrajñas tāni paśyati ॥12-196-5॥
[श्रोत्रादीनि (śrotrādīni) - the senses beginning with the ear; न (na) - not; पश्यन्ति (paśyanti) - see; स्वम् (svam) - their own; स्वम् (svam) - own; आत्मानम् (ātmānam) - self; आत्मना (ātmanā) - by oneself; सर्वज्ञः (sarvajñaḥ) - the all-knower; सर्वदर्शी (sarvadarśī) - the all-seer; च (ca) - and; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field; तानि (tāni) - those; पश्यति (paśyati) - sees;]
(The senses beginning with the ear do not see their own self by themselves. The all-knower, the all-seer, and the knower of the field sees those.)
The senses such as the ear cannot perceive their own self by themselves. But the all-knower, the all-seer, the knower of the field, perceives them all.
यथा हिमवतः पार्श्वं पृष्ठं चन्द्रमसो यथा। न दृष्टपूर्वं मनुजैर्न च तन्नास्ति तावता ॥१२-१९६-६॥
yathā himavataḥ pārśvaṃ pṛṣṭhaṃ candramaso yathā। na dṛṣṭapūrvaṃ manujairna ca tannāsti tāvatā ॥12-196-6॥
[यथा (yathā) - just as; हिमवतः (himavataḥ) - of the Himalaya; पार्श्वं (pārśvam) - side; पृष्ठं (pṛṣṭham) - back; चन्द्रमसो (candramasaḥ) - of the moon; यथा (yathā) - just as; न (na) - not; दृष्टपूर्वं (dṛṣṭapūrvam) - seen before; मनुजैः (manujaiḥ) - by men; न (na) - not; च (ca) - and; तत् (tat) - that; नास्ति (nāsti) - does not exist; तावता (tāvatā) - by that much;]
(Just as the side and back of the Himalaya, just as (the side and back) of the moon, are not seen before by men, and that does not exist by that much.)
Just as the sides and back of the Himalaya or the moon are never seen by men, so too, that does not exist to that extent.
तद्वद्भूतेषु भूतात्मा सूक्ष्मो ज्ञानात्मवानसौ। अदृष्टपूर्वश्चक्षुर्भ्यां न चासौ नास्ति तावता ॥१२-१९६-७॥
tadvadbhūteṣu bhūtātmā sūkṣmo jñānātmavānasau। adṛṣṭapūrvaścakṣurbhyāṁ na cāsau nāsti tāvatā ॥12-196-7॥
[तद्वत् (tadvat) - in that manner; भूतेषु (bhūteṣu) - in beings; भूतात्मा (bhūtātmā) - the self of beings; सूक्ष्मः (sūkṣmaḥ) - subtle; ज्ञानात्मवान् (jñānātmavān) - possessed of knowledge-self; असौ (asau) - he; अदृष्टपूर्वः (adṛṣṭapūrvaḥ) - not seen before; चक्षुर्भ्यां (cakṣurbhyām) - by the two eyes; न (na) - not; च (ca) - and; असौ (asau) - he; नास्ति (nāsti) - is not; तावता (tāvatā) - by that (means);]
(In that manner, in beings, the self of beings, subtle, possessed of knowledge-self, he, not seen before, by the two eyes, not, and, he, is not, by that (means).)
Similarly, in beings, the self of beings is subtle, possessed of the knowledge-self; he is not seen before by the two eyes, nor is he absent by that (means).
पश्यन्नपि यथा लक्ष्म जगत्सोमे न विन्दति। एवमस्ति न वेत्येतन्न च तन्न परायणम् ॥१२-१९६-८॥
paśyann api yathā lakṣma jagat some na vindati। evam asti na vet yetan na ca tan na parāyaṇam ॥12-196-8॥
[पश्यन् (paśyan) - seeing; अपि (api) - even; यथा (yathā) - as; लक्ष्म (lakṣma) - mark; जगत् (jagat) - world; सोमे (some) - in the moon; न (na) - not; विन्दति (vindati) - finds; एवम् (evam) - thus; अस्ति (asti) - is; न (na) - not; वे (ve) - indeed; एतत् (etat) - this; न (na) - not; च (ca) - and; तत् (tat) - that; न (na) - not; परायणम् (parāyaṇam) - the ultimate goal;]
(Even seeing, as the mark in the world in the moon is not found; thus is, not indeed this, and that is not the ultimate goal.)
Just as, even when seeing, one does not find the mark of the world in the moon, so too, whether this exists or not, neither is the ultimate goal.
रूपवन्तमरूपत्वादुदयास्तमये बुधाः। धिया समनुपश्यन्ति तद्गताः सवितुर्गतिम् ॥१२-१९६-९॥
rūpavantam arūpatvād udayāstamaye budhāḥ। dhiyā samanupaśyanti tadgatāḥ savitur gatim ॥12-196-9॥
[रूपवन्तम् (rūpavantam) - possessing form; अरूपत्वात् (arūpatvāt) - from formlessness; उदयास्तमये (udayāstamaye) - rise and setting; बुधाः (budhāḥ) - the wise; धिया (dhiyā) - by intellect; समनुपश्यन्ति (samanupaśyanti) - completely perceive; तत्-गताः (tat-gatāḥ) - absorbed in that; सवितुः (savituḥ) - of Savitṛ (the Sun); गतिम् (gatim) - movement;]
(The wise, by intellect, completely perceive the movement of Savitṛ (the Sun), possessing form from formlessness, in its rise and setting, being absorbed in that.)
The wise, absorbed in that, perceive with their intellect the movement of Savitṛ (the Sun) — how it possesses form from formlessness in its rising and setting.
तथा बुद्धिप्रदीपेन दूरस्थं सुविपश्चितः। प्रत्यासन्नं निनीषन्ति ज्ञेयं ज्ञानाभिसंहितम् ॥१२-१९६-१०॥
tathā buddhipradīpena dūrasthaṃ suvipaścitaḥ। pratyāsannaṃ ninīṣanti jñeyaṃ jñānābhisaṃhitam ॥12-196-10॥
[तथा (tathā) - thus; बुद्धि-प्रदीपेन (buddhi-pradīpena) - by the lamp of intellect; दूरस्थं (dūrastham) - that which is far; सुविपश्चितः (suvipaścitaḥ) - the very wise ones; प्रत्यासन्नं (pratyāsannam) - that which is near; निनीषन्ति (ninīṣanti) - they wish to bring; ज्ञेयं (jñeyam) - the knowable; ज्ञान-अभिसंहितम् (jñāna-abhisaṃhitam) - endowed with knowledge;]
(Thus, by the lamp of intellect, the very wise ones wish to bring that which is far or near, the knowable, endowed with knowledge.)
Thus, the truly wise, by the lamp of intellect, seek to bring near what is distant—the knowable, endowed with knowledge.
न हि खल्वनुपायेन कश्चिदर्थोऽभिसिध्यति। सूत्रजालैर्यथा मत्स्यान्बध्नन्ति जलजीविनः ॥१२-१९६-११॥
na hi khalvanupāyena kaścidartho'bhisidhyati। sūtrajālairyathā matsyānbadhnanti jalajīvinaḥ ॥12-196-11॥
[न (na) - not; हि (hi) - indeed; खलु (khalu) - certainly; अनुपायेन (anupāyena) - without means; कश्चित् (kaścit) - any; अर्थः (arthaḥ) - object; अभिसिध्यति (abhisidhyati) - is accomplished; सूत्रजालैः (sūtrajālaiḥ) - with nets of string; यथा (yathā) - just as; मत्स्यान् (matsyān) - fishes; बध्नन्ति (badhnanti) - bind; जलजीविनः (jalajīvinaḥ) - aquatic beings;]
(Not indeed certainly without means any object is accomplished. With nets of string just as fishes bind aquatic beings.)
Indeed, nothing is accomplished without proper means, just as aquatic beings catch fish with nets of string.
मृगैर्मृगाणां ग्रहणं पक्षिणां पक्षिभिर्यथा। गजानां च गजैरेवं ज्ञेयं ज्ञानेन गृह्यते ॥१२-१९६-१२॥
mṛgair mṛgāṇāṃ grahaṇaṃ pakṣiṇāṃ pakṣibhir yathā। gajānāṃ ca gajair evaṃ jñeyaṃ jñānena gṛhyate ॥12-196-12॥
[मृगैः (mṛgaiḥ) - by animals; (by) deer; मृगाणां (mṛgāṇām) - of animals; (of) deer; ग्रहणं (grahaṇam) - seizing; capturing; पक्षिणां (pakṣiṇām) - of birds; पक्षिभिः (pakṣibhiḥ) - by birds; यथा (yathā) - just as; as; गजानां (gajānām) - of elephants; च (ca) - and; गजैः (gajaiḥ) - by elephants; एवं (evaṃ) - thus; in this way; ज्ञेयं (jñeyam) - to be known; knowledge; ज्ञानेन (jñānena) - by knowledge; गृह्यते (gṛhyate) - is grasped; is obtained;]
(Just as the capture of animals is by animals, of birds by birds, and of elephants by elephants, thus knowledge is to be known and is grasped by knowledge.)
Just as animals are caught by animals, birds by birds, and elephants by elephants, in the same way, knowledge is attained only through knowledge.
अहिरेव ह्यहेः पादान्पश्यतीति निदर्शनम्। तद्वन्मूर्तिषु मूर्तिष्ठं ज्ञेयं ज्ञानेन पश्यति ॥१२-१९६-१३॥
ahireva hy aheḥ pādān paśyatīti nidarśanam। tadvan mūrtiṣu mūrtiṣṭhaṃ jñeyaṃ jñānena paśyati ॥12-196-13॥
[अहि (ahi) - serpent; एव (eva) - indeed; हि (hi) - for; अहेः (aheḥ) - of the serpent; पादान् (pādān) - feet; पश्यति (paśyati) - sees; इति (iti) - thus; निदर्शनम् (nidarśanam) - example; तद्वत् (tadvat) - in that way; मूर्तिषु (mūrtiṣu) - in forms; मूर्तिष्ठम् (mūrtiṣṭham) - that which abides in forms; ज्ञेयम् (jñeyam) - that which is to be known; ज्ञानेन (jñānena) - by knowledge; पश्यति (paśyati) - sees;]
(The serpent indeed sees the feet of the serpent—thus is the example. In that way, in forms, that which abides in forms, that which is to be known, is seen by knowledge.)
Just as a serpent perceives only the feet of another serpent—this is the example. Similarly, that which is to be known and abides in forms is seen through knowledge in those forms.
नोत्सहन्ते यथा वेत्तुमिन्द्रियैरिन्द्रियाण्यपि। तथैवेह परा बुद्धिः परं बुद्ध्या न पश्यति ॥१२-१९६-१४॥
notsahante yathā vettum indriyaiḥ indriyāṇi api। tathaiva iha parā buddhiḥ paraṃ buddhyā na paśyati ॥12-196-14॥
[न (na) - not; उत्सहन्ते (utsahante) - are able; यथा (yathā) - as; वेत्तुम् (vettum) - to know; इन्द्रियैः (indriyaiḥ) - by the senses; इन्द्रियाणि (indriyāṇi) - the senses; अपि (api) - even; तथा (tathā) - so; एव (eva) - indeed; इह (iha) - here; परा (parā) - higher; बुद्धिः (buddhiḥ) - intellect; परम् (param) - the supreme; बुद्ध्या (buddhyā) - by intellect; न (na) - not; पश्यति (paśyati) - sees;]
(Not are able as to know by the senses even the senses; so indeed here higher intellect the supreme by intellect not sees.)
Just as the senses are not able to know even the senses themselves, so here, the higher intellect does not perceive the supreme by means of intellect.
यथा चन्द्रो ह्यमावास्यामलिङ्गत्वान्न दृश्यते। न च नाशोऽस्य भवति तथा विद्धि शरीरिणम् ॥१२-१९६-१५॥
yathā candro hy amāvāsyām aliṅgatvān na dṛśyate। na ca nāśo'sya bhavati tathā viddhi śarīriṇam ॥12-196-15॥
[यथा (yathā) - just as; चन्द्रः (candraḥ) - the moon; हि (hi) - indeed; अमावास्याम् (amāvāsyām) - on the new moon night; अलिङ्गत्वात् (aliṅgatvāt) - due to absence of visible form; न (na) - not; दृश्यते (dṛśyate) - is seen; न (na) - not; च (ca) - and; नाशः (nāśaḥ) - destruction; अस्य (asya) - of him; भवति (bhavati) - happens; तथा (tathā) - so; विद्धि (viddhi) - know; शरीरिणम् (śarīriṇam) - the embodied (soul);]
(Just as the moon indeed on the new moon night due to absence of visible form is not seen, and not destruction of him happens, so know the embodied (soul).)
Just as the moon is not seen on the new moon night due to the absence of its visible form, yet it is not destroyed, so too, know the embodied soul to be the same.
क्षीणकोशो ह्यमावास्यां चन्द्रमा न प्रकाशते। तद्वन्मूर्तिवियुक्तः सञ्शरीरी नोपलभ्यते ॥१२-१९६-१६॥
kṣīṇakośo hy amāvāsyāṃ candramā na prakāśate। tadvan mūrtiviyuktaḥ sañśarīrī nopalabhyate ॥12-196-16॥
[क्षीण (kṣīṇa) - diminished; कोशः (kośaḥ) - sheath; हि (hi) - indeed; अमावास्यां (amāvāsyām) - on new moon; चन्द्रमाः (candramāḥ) - moon; न (na) - not; प्रकाशते (prakāśate) - shines; तद्वत् (tadvat) - in that way; मूर्ति (mūrti) - form; वियुक्तः (viyuktaḥ) - deprived; सन् (san) - being; शरीरी (śarīrī) - embodied; न (na) - not; उपलभ्यते (upalabhyate) - is perceived;]
(The moon with its sheath diminished indeed does not shine on new moon; in that way, one deprived of form, though embodied, is not perceived.)
Just as the moon does not shine on the new moon day when its sheath is diminished, in the same way, one who is embodied but deprived of form is not perceived.
यथा कोशान्तरं प्राप्य चन्द्रमा भ्राजते पुनः। तद्वल्लिङ्गान्तरं प्राप्य शरीरी भ्राजते पुनः ॥१२-१९६-१७॥
yathā kośāntaraṃ prāpya candramā bhrājate punaḥ। tadvalliṅgāntaraṃ prāpya śarīrī bhrājate punaḥ ॥12-196-17॥
[यथा (yathā) - just as; कोशान्तरं (kośāntaram) - another sheath; प्राप्य (prāpya) - having attained; चन्द्रमा (candramā) - the moon; भ्राजते (bhrājate) - shines; पुनः (punaḥ) - again; तद्वत् (tadvat) - in the same way; लिङ्गान्तरं (liṅgāntaram) - another subtle body; प्राप्य (prāpya) - having attained; शरीरी (śarīrī) - the embodied one; भ्राजते (bhrājate) - shines; पुनः (punaḥ) - again;]
(Just as, having attained another sheath, the moon shines again; in the same way, having attained another subtle body, the embodied one shines again.)
Just as the moon, upon entering another sheath, shines again, so too does the embodied soul, upon entering another subtle body, shine again.
जन्मवृद्धिक्षयश्चास्य प्रत्यक्षेणोपलभ्यते। सा तु चन्द्रमसो व्यक्तिर्न तु तस्य शरीरिणः ॥१२-१९६-१८॥
janmavṛddhikṣayaścāsya pratyakṣeṇopalabhyate। sā tu candramaso vyaktirna tu tasya śarīriṇaḥ ॥12-196-18॥
[जन्म (janma) - birth; वृद्धि (vṛddhi) - growth; क्षयः (kṣayaḥ) - decline; च (ca) - and; अस्य (asya) - of this; प्रत्यक्षेण (pratyakṣeṇa) - by direct perception; उपलभ्यते (upalabhyate) - is perceived; सा (sā) - that; तु (tu) - but; चन्द्रमसः (candramasaḥ) - of the moon; व्यक्तिः (vyaktiḥ) - manifestation; न (na) - not; तु (tu) - but; तस्य (tasya) - of its; शरीरिणः (śarīriṇaḥ) - of the substance (body);]
(Birth, growth, and decline of this are perceived by direct perception. That, however, is the manifestation of the moon, not of its substance (body).)
The birth, growth, and decline of this are directly observed; but that is only the manifestation of the moon, not of its actual substance (body).
उत्पत्तिवृद्धिव्ययतो यथा स इति गृह्यते। चन्द्र एव त्वमावास्यां तथा भवति मूर्तिमान् ॥१२-१९६-१९॥
utpattivṛddhivyayato yathā sa iti gṛhyate। candra eva tvamāvāsyāṃ tathā bhavati mūrtimān ॥12-196-19॥
[उत्पत्ति (utpatti) - origin; creation; वृद्धि (vṛddhi) - growth; increase; व्ययतः (vyayataḥ) - from decline; from loss; यथा (yathā) - just as; as; सः (saḥ) - he; that; इति (iti) - thus; so; गृह्यते (gṛhyate) - is considered; is taken; चन्द्रः (candraḥ) - moon; एव (eva) - indeed; only; त्वम् (tvam) - you; आवास्यां (āvāsyāṃ) - on new moon; at new moon; तथा (tathā) - in that way; thus; भवति (bhavati) - becomes; is; मूर्तिमान् (mūrtimān) - embodied; having form;]
(Just as he is considered from origin, growth, and decline, so indeed, you, O Moon, become embodied in that way at the new moon.)
Just as a being is regarded through origin, growth, and decline, so too, O Moon, you become embodied in this way at the time of the new moon.
नाभिसर्पद्विमुञ्चद्वा शशिनं दृश्यते तमः। विसृजंश्चोपसर्पंश्च तद्वत्पश्य शरीरिणम् ॥१२-१९६-२०॥
nābhisarpadvimuñcadvā śaśinaṃ dṛśyate tamaḥ। visṛjaṃścopasarpaṃśca tadvatpaśya śarīriṇam ॥12-196-20॥
[न (na) - not; अभिसर्पत् (abhisarpat) - approaching; विमुञ्चत् (vimuñcat) - departing; वा (vā) - or; शशिनम् (śaśinam) - the moon; दृश्यते (dṛśyate) - is seen; तमः (tamaḥ) - darkness; विसृजन् (visṛjan) - releasing; च (ca) - and; उपसर्पन् (upasarpaṇ) - approaching; च (ca) - and; तद्वत् (tadvat) - in that way; पश्य (paśya) - see; शरीरिणम् (śarīriṇam) - the embodied (being);]
(Darkness is not seen as approaching or departing the moon; releasing and approaching, in that way, see the embodied (being).)
Just as darkness is not seen either approaching or leaving the moon, so too, consider the embodied being in the same way—coming and going are only apparent.
यथा चन्द्रार्कसंयुक्तं तमस्तदुपलभ्यते। तद्वच्छरीरसंयुक्तः शरीरीत्युपलभ्यते ॥१२-१९६-२१॥
yathā candrārkasaṃyuktaṃ tamastadupalabhyate। tadvaccharīrasaṃyuktaḥ śarīrītyupalabhyate ॥12-196-21॥
[यथा (yathā) - just as; चन्द्र (candra) - moon; अर्क (arka) - sun; संयुक्तं (saṃyuktaṃ) - joined; तमः (tamaḥ) - darkness; तत् (tat) - that; उपलभ्यते (upalabhyate) - is perceived; तद्वत् (tadvat) - in the same way; शरीर (śarīra) - body; संयुक्तः (saṃyuktaḥ) - joined; शरीरी (śarīrī) - embodied soul; इति (iti) - thus; उपलभ्यते (upalabhyate) - is perceived;]
(Just as darkness joined with the moon and sun is perceived as that, in the same way, the embodied soul joined with the body is thus perceived.)
Just as darkness is perceived when joined with the moon and sun, so too, the embodied soul is perceived as joined with the body.
यथा चन्द्रार्कनिर्मुक्तः स राहुर्नोपलभ्यते। तद्वच्छरीरनिर्मुक्तः शरीरी नोपलभ्यते ॥१२-१९६-२२॥
yathā candrārkanirmuktaḥ sa rāhurno'palabhyate। tadvaccharīranirmuktaḥ śarīrī no'palabhyate ॥12-196-22॥
[यथा (yathā) - just as; चन्द्र (candra) - moon; अर्क (arka) - sun; निर्मुक्तः (nirmuktaḥ) - released from; सः (saḥ) - he; राहुः (rāhuḥ) - Rahu (the eclipse-causing demon); न (na) - not; उपलभ्यते (upalabhyate) - is perceived; तद्वत् (tadvat) - in the same way; शरीर (śarīra) - body; निर्मुक्तः (nirmuktaḥ) - released from; शरीरी (śarīrī) - the embodied (soul); न (na) - not; उपलभ्यते (upalabhyate) - is perceived;]
(Just as Rahu, released from the moon and sun, is not perceived, in the same way, the embodied (soul), released from the body, is not perceived.)
Just as Rahu, when freed from the moon and sun, cannot be perceived, so too, when the soul is freed from the body, it cannot be perceived.
यथा चन्द्रो ह्यमावास्यां नक्षत्रैर्युज्यते गतः। तद्वच्छरीरनिर्मुक्तः फलैर्युज्यति कर्मणः ॥१२-१९६-२३॥
yathā candro hy amāvāsyāṃ nakṣatrair yujyate gataḥ। tadvac charīranirmuktaḥ phalair yujyati karmaṇaḥ ॥12-196-23॥
[यथा (yathā) - just as; चन्द्रः (candraḥ) - the moon; हि (hi) - indeed; अमावास्याम् (amāvāsyām) - on new moon night; नक्षत्रैः (nakṣatraiḥ) - with stars; युज्यते (yujyate) - is joined; गतः (gataḥ) - having gone; तद्वत् (tadvat) - in the same way; शरीर-निर्मुक्तः (śarīra-nirmuktaḥ) - freed from the body; फलैः (phalaiḥ) - with fruits (results); युज्यति (yujyati) - is joined; कर्मणः (karmaṇaḥ) - of actions;]
(Just as the moon, indeed, having gone on the new moon night, is joined with the stars; in the same way, one freed from the body is joined with the fruits of actions.)
Just as the moon, after departing on the new moon night, is united with the stars, so too, one who has left the body is united with the results of his actions.
