12.197
मनुरुवाच॥
manuruvāca॥
[मनुः (manuḥ) - Manu; (the progenitor of mankind); उवाच (uvāca) - said; (spoke);]
(Manu said;)
Manu said.
यथा व्यक्तमिदं शेते स्वप्ने चरति चेतनम्। ज्ञानमिन्द्रियसंयुक्तं तद्वत्प्रेत्य भवाभवौ ॥१२-१९७-१॥
yathā vyaktam idaṃ śete svapne carati cetanam। jñānam indriya-saṃyuktaṃ tadvat pretya bhavābhavau ॥12-197-1॥
[यथा (yathā) - just as; व्यक्तम् (vyaktam) - manifested; इदं (idaṃ) - this; शेते (śete) - lies; स्वप्ने (svapne) - in dream; चरति (carati) - moves; चेतनम् (cetanam) - consciousness; ज्ञानम् (jñānam) - knowledge; इन्द्रियसंयुक्तं (indriya-saṃyuktaṃ) - joined with the senses; तद्वत् (tadvat) - in that way; प्रेत्य (pretya) - having departed; भवाभवौ (bhavābhavau) - existence and non-existence;]
(Just as this manifested (being) lies (inactive) and consciousness moves in dream, so knowledge joined with the senses, in that way, having departed, (experiences) existence and non-existence.)
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॥
yathāmbhasi prasanne tu rūpaṃ paśyati cakṣuṣā। tadvatprasannendriyavāñjñeyaṃ jñānena paśyati ॥12-197-2॥
[यथा (yathā) - just as; अम्भसि (ambhasi) - in water; प्रसन्ने (prasanne) - clear; तु (tu) - but; रूपं (rūpam) - form; पश्यति (paśyati) - sees; चक्षुषा (cakṣuṣā) - with the eye; तद्वत् (tadvat) - in the same way; प्रसन्नेन्द्रियवान् (prasannendriyavān) - one whose senses are clear; ज्ञेयम् (jñeyam) - that which is to be known; ज्ञानेन (jñānena) - by knowledge; पश्यति (paśyati) - sees;]
(Just as in clear water one sees form with the eye, in the same way, one whose senses are clear sees that which is to be known by knowledge.)
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॥
sa eva lulite tasmin yathā rūpaṃ na paśyati। tatha indriyākulī-bhāve jñeyaṃ jñāne na paśyati॥12-197-3॥
[स (sa) - he; एव (eva) - indeed; लुलिते (lulite) - when agitated; तस्मिन् (tasmin) - in that; यथा (yathā) - just as; रूपं (rūpaṃ) - form; न (na) - not; पश्यति (paśyati) - sees; तथा (tathā) - so; इन्द्रियाकुलीभावे (indriyākulī-bhāve) - in the state of agitation of the senses; ज्ञेयम् (jñeyam) - the knowable; ज्ञाने (jñāne) - in knowledge; न (na) - not; पश्यति (paśyati) - sees;]
(He indeed, when agitated, in that (state), just as form is not seen, so in the state of agitation of the senses, the knowable is not seen in knowledge.)
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॥
abuddhirajñānakṛtā abuddhyā duṣyate manaḥ। duṣṭasya manasaḥ pañca sampraduṣyanti mānasāḥ॥12-197-4॥
[अबुद्धिः (abuddhiḥ) - non-intelligence; अज्ञानकृता (ajñānakṛtā) - caused by ignorance; अबुद्ध्या (abuddhyā) - by non-intelligence; दुष्यते (duṣyate) - is corrupted; मनः (manaḥ) - mind; दुष्टस्य (duṣṭasya) - of the corrupted; मनसः (manasaḥ) - of the mind; पञ्च (pañca) - five; सम्प्रदुष्यन्ति (sampraduṣyanti) - are thoroughly corrupted; मानसाः (mānasāḥ) - mental faculties;]
(Non-intelligence caused by ignorance, by non-intelligence the mind is corrupted. Of the corrupted mind, five mental faculties are thoroughly corrupted.)
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॥
ajñānatṛpto viṣayeṣvavagāḍho na dṛśyate। adṛṣṭvaiva tu pūtātmā viṣayebhyo nivartate ॥12-197-5॥
[अज्ञान (ajñāna) - ignorance; तृप्तः (tṛptaḥ) - satisfied; विषयेषु (viṣayeṣu) - in objects of sense; अवगाढः (avagāḍhaḥ) - immersed; न (na) - not; दृश्यते (dṛśyate) - is seen; अदृष्ट्वा (adṛṣṭvā) - without seeing; एव (eva) - indeed; तु (tu) - but; पूतात्मा (pūtātmā) - pure-souled; विषयेभ्यः (viṣayebhyaḥ) - from objects of sense; निवर्तते (nivartate) - withdraws;]
(Satisfied with ignorance, immersed in sense objects, is not seen. But indeed, the pure-souled, without seeing (them), withdraws from the sense objects.)
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॥
tarṣacchedo na bhavati puruṣasyeha kalmaṣāt। nivartate tathā tarṣaḥ pāpam antaṃ gataṃ yathā ॥12-197-6॥
[तर्षच्छेदः (tarṣacchedaḥ) - the cutting off of thirst; न (na) - not; भवति (bhavati) - happens; पुरुषस्य (puruṣasya) - of a person; इह (iha) - here; कल्मषात् (kalmaṣāt) - from impurity; निवर्तते (nivartate) - turns away; तथा (tathā) - thus; तर्षः (tarṣaḥ) - thirst; पापम् (pāpam) - sin; अन्तं (antam) - end; गतं (gataṃ) - gone; यथा (yathā) - as;]
(The cutting off of thirst does not happen for a person here from impurity. Thus, thirst turns away as sin has gone to its end.)
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॥
viṣayeṣu ca saṁsargāc chāśvatasya nasaṁśrayāt| manasā cānyad ākāṅkṣan paraṁ na pratipadyate ॥12-197-7॥
[विषयेषु (viṣayeṣu) - in the objects; (locative plural of viṣaya) च (ca) - and; संसर्गात् (saṁsargāt) - from contact; (ablative singular of saṁsarga) शाश्वतस्य (śāśvatasya) - of the eternal; (genitive singular of śāśvata) न (na) - not; संश्रयात् (saṁśrayāt) - from dependence; (ablative singular of saṁśraya) मनसा (manasā) - by the mind; (instrumental singular of manas) च (ca) - and; अन्यत् (anyat) - other; (accusative singular of anya) आकाङ्क्षन् (ākāṅkṣan) - desiring; (present participle, nominative singular masculine of ākāṅkṣ) परम् (param) - the supreme; (accusative singular of para) न (na) - not; प्रतिपद्यते (pratipadyate) - attains; (3rd person singular present middle of pratipad);]
(And from contact with objects, from not depending on the eternal, and desiring something else with the mind, one does not attain the supreme.)
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॥
jñānam utpadyate puṁsāṁ kṣayāt pāpasya karmaṇaḥ। atha ādarśa-tala-prakhye paśyati ātmānam ātmani ॥12-197-8॥
[ज्ञानम् (jñānam) - knowledge; उत्पद्यते (utpadyate) - arises; पुंसाम् (puṁsām) - of men; क्षयात् (kṣayāt) - from the destruction; पापस्य (pāpasya) - of sin; कर्मणः (karmaṇaḥ) - of action; अथ (atha) - then; आदर्शतलप्रख्ये (ādarśa-tala-prakhye) - like the surface of a mirror; पश्यति (paśyati) - sees; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in the self;]
(Knowledge arises for men from the destruction of sinful action. Then, like the surface of a mirror, he sees the self in the self.)
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॥
prasṛtair indriyaiḥ duḥkhī tair eva niyataiḥ sukhī। tasmād indriyarūpebhyaḥ yacchet ātmānam ātmanā ॥12-197-9॥
[प्रसृतैः (prasṛtaiḥ) - by uncontrolled; by spread out; by unrestrained; इन्द्रियैः (indriyaiḥ) - by the senses; दुःखी (duḥkhī) - one who is afflicted; unhappy; तैः (taiḥ) - by those; एव (eva) - indeed; only; नियतैः (niyataiḥ) - by controlled; by restrained; सुखी (sukhī) - happy; one who is happy; तस्मात् (tasmāt) - therefore; इन्द्रियरूपेभ्यः (indriyarūpebhyaḥ) - from the forms of the senses; यच्छेत् (yacchet) - should restrain; should withdraw; आत्मानम् (ātmānam) - the self; आत्मना (ātmanā) - by the self;]
(One is unhappy by uncontrolled senses; by those very controlled (senses), one is happy. Therefore, from the forms of the senses, one should restrain the self by the self.)
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॥
indriyebhyo manaḥ pūrvaṃ buddhiḥ paratarā tataḥ। buddheḥ parataraṃ jñānaṃ jñānātparataraṃ param ॥12-197-10॥
[इन्द्रियेभ्यः (indriyebhyaḥ) - from the senses; मनः (manaḥ) - mind; पूर्वं (pūrvam) - prior; बुद्धिः (buddhiḥ) - intellect; परतरा (paratarā) - superior; ततः (tataḥ) - than that; बुद्धेः (buddheḥ) - than the intellect; परतरं (parataraṃ) - superior; ज्ञानं (jñānam) - knowledge; ज्ञानात् (jñānāt) - than knowledge; परतरं (parataraṃ) - superior; परम् (param) - the highest; १२-१९७-१० (12-197-10) - 12-197-10;]
(From the senses, mind is prior; intellect is superior than that. Than the intellect, knowledge is superior; than knowledge, the highest is superior. "12-197-10".)
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॥
avyaktāt prasṛtaṃ jñānaṃ tato buddhis tato manaḥ। manaḥ śrotrādibhir yuktaṃ śabdādīn sādhu paśyati ॥12-197-11॥
[अव्यक्तात् (avyaktāt) - from the unmanifested; प्रसृतं (prasṛtam) - spread forth; ज्ञानं (jñānam) - knowledge; ततः (tataḥ) - from that; बुद्धिः (buddhiḥ) - intellect; ततः (tataḥ) - from that; मनः (manaḥ) - mind; मनः (manaḥ) - mind; श्रोत्रादिभिः (śrotrādibhiḥ) - with the senses such as the ear; युक्तं (yuktam) - joined; शब्दादीन् (śabdādīn) - objects such as sound; साधु (sādhu) - properly; पश्यति (paśyati) - perceives;]
(From the unmanifested, knowledge is spread forth; from that, intellect; from that, mind. The mind, joined with the senses such as the ear, properly perceives objects such as sound.)
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॥
yastāṃstyajati śabdādīnsarvāśca vyaktayastathā। vimuñcatyākṛtigrāmāṃstānmuktvāmṛtamaśnute ॥12-197-12॥
[यः (yaḥ) - who; ताम् (tām) - those; त्यजति (tyajati) - abandons; शब्दादीन् (śabdādīn) - sound and the rest; सर्वाः (sarvāḥ) - all; च (ca) - and; व्यक्तयः (vyaktayaḥ) - manifestations; तथा (tathā) - likewise; विमुञ्चति (vimuñcati) - releases; आकृति-ग्रामान् (ākṛti-grāmān) - groups of forms; तान् (tān) - those; मुक्त्वा (muktvā) - having abandoned; अमृतम् (amṛtam) - immortality; अश्नुते (aśnute) - attains;]
(Who abandons those, sound and the rest, all manifestations likewise, releases groups of forms, having abandoned those, attains immortality.)
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॥
udyann hi savitā yadvat sṛjate raśmimaṇḍalam। sa evāstam upāgacchan tad evātmani yacchati ॥12-197-13॥
[उद्यान् (udyann) - rising; हि (hi) - indeed; सविता (savitā) - the Sun; यद्वत् (yadvat) - just as; सृजते (sṛjate) - creates; रश्मि-मण्डलम् (raśmi-maṇḍalam) - circle of rays; सः (saḥ) - he; एव (eva) - indeed; अस्तम् (astam) - to setting; उपागच्छन् (upāgacchan) - approaching; तत् (tat) - that; एव (eva) - indeed; आत्मनि (ātmani) - in himself; यच्छति (yacchati) - withdraws;]
(Rising indeed the Sun just as creates the circle of rays; he indeed, approaching setting, that indeed in himself withdraws.)
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॥
antarātmā tathā deham āviśyendriya-raśmibhiḥ। prāpye ndriya-guṇān pañca so'stam āvṛtya gacchati॥12-197-14॥
[अन्तरात्मा (antarātmā) - inner self; तथा (tathā) - thus; देहम् (deham) - body; आविश्य (āviśya) - having entered; इन्द्रियरश्मिभिः (indriya-raśmibhiḥ) - by the rays (powers) of the senses; प्राप्य (prāpya) - having obtained; इन्द्रियगुणान् (indriya-guṇān) - the qualities of the senses; पञ्च (pañca) - five; सः (saḥ) - he; अस्तम् (astam) - to setting (disappearance, dissolution); आवृत्य (āvṛtya) - having enveloped; गच्छति (gacchati) - goes;]
(The inner self, thus having entered the body by the rays of the senses, having obtained the five qualities of the senses, he, having enveloped (them), goes to dissolution.)
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॥
praṇītaṃ karmaṇā mārgaṃ nīyamānaḥ punaḥ punaḥ। prāpnotyayaṃ karmaphalaṃ pravṛddhaṃ dharmamātmavān ॥12-197-15॥
[प्रणीतं (praṇītam) - led; conducted; कर्मणा (karmaṇā) - by action; by deed; मार्गं (mārgaṃ) - path; way; नीयमानः (nīyamānaḥ) - being led; being conducted; पुनः (punaḥ) - again; पुनः (punaḥ) - again; प्राप्नोति (prāpnoti) - attains; obtains; अयम् (ayam) - this (person); कर्मफलं (karmaphalaṃ) - fruit of action; result of action; प्रवृद्धं (pravṛddham) - grown; increased; धर्मम् (dharmam) - righteousness; virtue; आत्मवान् (ātmavān) - self-possessed; having self-control;]
(Being led on the path by action again and again, this (person) attains the fruit of action, grown righteousness, (being) self-possessed.)
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॥
viṣayā vinivartante nirāhārasya dehinaḥ। rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate ॥12-197-16॥
[विषया (viṣayāḥ) - sense-objects; विनिवर्तन्ते (vinivartante) - turn away; निराहारस्य (nirāhārasya) - of one who abstains from food; देहिनः (dehinaḥ) - of the embodied (soul); रसवर्जम् (rasavarjam) - except for the taste; रसः (rasaḥ) - taste; अपि (api) - even; अस्य (asya) - of him; परम् (param) - supreme; दृष्ट्वा (dṛṣṭvā) - having seen; निवर्तते (nivartate) - ceases;]
(Sense-objects turn away from one who abstains from food, except for the taste; even the taste of him ceases after seeing the supreme.)
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॥
buddhiḥ karmaguṇair hīnā yadā manasi vartate। tadā sampadyate brahma tatraiva pralayaṃ gatam ॥12-197-17॥
[बुद्धिः (buddhiḥ) - intellect; कर्मगुणैः (karmaguṇaiḥ) - by the qualities of action; हीना (hīnā) - deprived; यदा (yadā) - when; मनसि (manasi) - in the mind; वर्तते (vartate) - abides; तदा (tadā) - then; सम्पद्यते (sampadyate) - becomes; ब्रह्म (brahma) - Brahman; तत्रैव (tatraiva) - right there; प्रलयं (pralayaṃ) - dissolution; गतम् (gatam) - gone;]
(When the intellect, deprived of the qualities of action, abides in the mind, then it becomes Brahman; right there it has gone to dissolution.)
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॥
asparśanam aśṛṇvānam anāsvādam adarśanam। aghrāṇam avitarkaṃ ca sattvaṃ praviśate param ॥12-197-18॥
[अस्पर्शनम् (asparśanam) - not-touching; अशृण्वानम् (aśṛṇvānam) - not-hearing; अनास्वादम् (anāsvādam) - not-tasting; अदर्शनम् (adarśanam) - not-seeing; अघ्राणम् (aghrāṇam) - not-smelling; अवितर्कम् (avitarkam) - not-thinking; च (ca) - and; सत्त्वम् (sattvam) - being; प्रविशते (praviśate) - enters; परम् (param) - supreme;]
(Not-touching, not-hearing, not-tasting, not-seeing, not-smelling, not-thinking, and being enters the supreme.)
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॥
manasyākṛtayo magnā manastvatigataṃ matim। matistvatigatā jñānaṃ jñānaṃ tvabhigataṃ param ॥12-197-19॥
[मनस्य (manasya) - in the mind; आकृतयः (ākṛtayaḥ) - forms; मग्नाः (magnāḥ) - immersed; मनः (manaḥ) - mind; त्वतिगतं (tvatigataṃ) - gone to you; मतिम् (matim) - intellect; मतिः (matiḥ) - intellect; त्वतिगता (tvatigatā) - gone to you; ज्ञानम् (jñānam) - knowledge; ज्ञानम् (jñānam) - knowledge; त्वभिगतं (tvabhigataṃ) - attained to you; परम् (param) - supreme;]
(In the mind, forms are immersed; the mind (having) intellect gone to you; intellect (having) gone to you (becomes) knowledge; knowledge (having) attained to you (becomes) supreme.)
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॥
indriyaiḥ manasaḥ siddhir na buddhiṃ budhyate manaḥ। na buddhiḥ budhyate'vyaktaṃ sūkṣmas tv etāni paśyati ॥12-197-20॥
[इन्द्रियैः (indriyaiḥ) - by the senses; मनसः (manasaḥ) - of the mind; सिद्धिः (siddhiḥ) - accomplishment; न (na) - not; बुद्धिं (buddhiṃ) - intellect; बुध्यते (budhyate) - is understood; मनः (manaḥ) - the mind; न (na) - not; बुद्धिः (buddhiḥ) - the intellect; बुध्यते (budhyate) - is understood; अव्यक्तं (avyaktam) - the unmanifest; सूक्ष्मः (sūkṣmaḥ) - the subtle; त्व (tv) - indeed; एतानि (etāni) - these; पश्यति (paśyati) - perceives;]
(By the senses, the accomplishment of the mind (is attained); the intellect is not understood by the mind. The intellect does not comprehend the unmanifest; the subtle indeed perceives these.)
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.
