12.197
मनुरुवाच॥
Manu said.
यथा व्यक्तमिदं शेते स्वप्ने चरति चेतनम्। ज्ञानमिन्द्रियसंयुक्तं तद्वत्प्रेत्य भवाभवौ ॥१२-१९७-१॥
Just as this manifested being lies dormant and consciousness moves in dreams, so too, after departing, knowledge joined with the senses experiences both existence and non-existence.
यथाम्भसि प्रसन्ने तु रूपं पश्यति चक्षुषा। तद्वत्प्रसन्नेन्द्रियवाञ्ज्ञेयं ज्ञानेन पश्यति ॥१२-१९७-२॥
Just as one sees a form in clear water with the eye, so too, one whose senses are clear perceives the knowable by means of knowledge.
स एव लुलिते तस्मिन्यथा रूपं न पश्यति। तथेन्द्रियाकुलीभावे ज्ञेयं ज्ञाने न पश्यति ॥१२-१९७-३॥
Just as one does not see form when the mind is agitated, so too, when the senses are disturbed, the knowable is not perceived through knowledge.
अबुद्धिरज्ञानकृता अबुद्ध्या दुष्यते मनः। दुष्टस्य मनसः पञ्च सम्प्रदुष्यन्ति मानसाः ॥१२-१९७-४॥
Non-intelligence, arising from ignorance, corrupts the mind; when the mind is corrupted, its five mental faculties also become thoroughly corrupted.
अज्ञानतृप्तो विषयेष्ववगाढो न दृश्यते। अदृष्ट्वैव तु पूतात्मा विषयेभ्यो निवर्तते ॥१२-१९७-५॥
One who is satisfied in ignorance and immersed in sense objects is not seen; but the pure-souled person, without even experiencing them, withdraws from the sense objects.
तर्षच्छेदो न भवति पुरुषस्येह कल्मषात्। निवर्तते तथा तर्षः पापमन्तं गतं यथा ॥१२-१९७-६॥
The thirst of a person is not cut off here due to impurity. Only when sin has come to its end does thirst depart, just as described.
विषयेषु च संसर्गाच्छाश्वतस्य नसंश्रयात्। मनसा चान्यदाकाङ्क्षन्परं न प्रतिपद्यते ॥१२-१९७-७॥
Because of contact with objects, and not relying on the eternal, and desiring something else with the mind, one does not reach the supreme.
ज्ञानमुत्पद्यते पुंसां क्षयात्पापस्य कर्मणः। अथादर्शतलप्रख्ये पश्यत्यात्मानमात्मनि ॥१२-१९७-८॥
When a man's sinful actions are destroyed, knowledge arises; then, just as on the surface of a mirror, he perceives the self within himself.
प्रसृतैरिन्द्रियैर्दुःखी तैरेव नियतैः सुखी। तस्मादिन्द्रियरूपेभ्यो यच्छेदात्मानमात्मना ॥१२-१९७-९॥
He who is ruled by uncontrolled senses is unhappy; he who controls them is happy. Therefore, let one restrain the self by the self from the objects of the senses.
इन्द्रियेभ्यो मनः पूर्वं बुद्धिः परतरा ततः। बुद्धेः परतरं ज्ञानं ज्ञानात्परतरं परम् ॥१२-१९७-१०॥
The mind is prior to the senses; the intellect is superior to the mind. Knowledge is superior to the intellect, and above knowledge is the highest. "12-197-10".
अव्यक्तात्प्रसृतं ज्ञानं ततो बुद्धिस्ततो मनः। मनः श्रोत्रादिभिर्युक्तं शब्दादीन्साधु पश्यति ॥१२-१९७-११॥
Knowledge arises from the unmanifested; from knowledge comes intellect, and from intellect, the mind. The mind, when united with the senses like the ear, properly perceives objects such as sound.
यस्तांस्त्यजति शब्दादीन्सर्वाश्च व्यक्तयस्तथा। विमुञ्चत्याकृतिग्रामांस्तान्मुक्त्वामृतमश्नुते ॥१२-१९७-१२॥
Whoever abandons all objects such as sound and the rest, and all manifestations likewise, and releases all groups of forms, having abandoned them, attains immortality.
उद्यन्हि सविता यद्वत्सृजते रश्मिमण्डलम्। स एवास्तमुपागच्छंस्तदेवात्मनि यच्छति ॥१२-१९७-१३॥
Just as the Sun, when rising, creates the circle of rays, so too, when he approaches setting, he withdraws that very circle into himself.
अन्तरात्मा तथा देहमाविश्येन्द्रियरश्मिभिः। प्राप्येन्द्रियगुणान्पञ्च सोऽस्तमावृत्य गच्छति ॥१२-१९७-१४॥
Thus, the inner self enters the body through the rays of the senses, acquires the five qualities of the senses, and, having enveloped them, proceeds towards dissolution.
प्रणीतं कर्मणा मार्गं नीयमानः पुनः पुनः। प्राप्नोत्ययं कर्मफलं प्रवृद्धं धर्ममात्मवान् ॥१२-१९७-१५॥
One who is repeatedly led on the path by his actions attains the results of those actions, increased righteousness, and self-mastery.
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥१२-१९७-१६॥
For one who abstains from food, the sense-objects withdraw, but the longing for them remains; even this longing disappears upon seeing the Supreme.
बुद्धिः कर्मगुणैर्हीना यदा मनसि वर्तते। तदा सम्पद्यते ब्रह्म तत्रैव प्रलयं गतम् ॥१२-१९७-१७॥
When the intellect is free from the qualities of action and rests in the mind, then it becomes Brahman; right there it attains dissolution.
अस्पर्शनमशृण्वानमनास्वादमदर्शनम्। अघ्राणमवितर्कं च सत्त्वं प्रविशते परम् ॥१२-१९७-१८॥
When the being is beyond touch, hearing, taste, sight, smell, and thought, it enters the supreme.
मनस्याकृतयो मग्ना मनस्त्वतिगतं मतिम्। मतिस्त्वतिगता ज्ञानं ज्ञानं त्वभिगतं परम् ॥१२-१९७-१९॥
Forms are immersed in the mind; when the mind's intellect is directed to you, that intellect becomes knowledge; when knowledge is directed to you, it becomes supreme.
इन्द्रियैर्मनसः सिद्धिर्न बुद्धिं बुध्यते मनः। न बुद्धिर्बुध्यतेऽव्यक्तं सूक्ष्मस्त्वेतानि पश्यति ॥१२-१९७-२०॥
The senses achieve the functions of the mind, but the mind cannot grasp the intellect. The intellect, in turn, cannot comprehend the unmanifest; only the subtle perceives these things.
