12.197
manuruvāca॥
Manu said.
yathā vyaktam idaṃ śete svapne carati cetanam। jñānam indriya-saṃyuktaṃ tadvat pretya bhavābhavau ॥12-197-1॥
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.
yathāmbhasi prasanne tu rūpaṃ paśyati cakṣuṣā। tadvatprasannendriyavāñjñeyaṃ jñānena paśyati ॥12-197-2॥
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.
sa eva lulite tasmin yathā rūpaṃ na paśyati। tatha indriyākulī-bhāve jñeyaṃ jñāne na paśyati॥12-197-3॥
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.
abuddhirajñānakṛtā abuddhyā duṣyate manaḥ। duṣṭasya manasaḥ pañca sampraduṣyanti mānasāḥ॥12-197-4॥
Non-intelligence, arising from ignorance, corrupts the mind; when the mind is corrupted, its five mental faculties also become thoroughly corrupted.
ajñānatṛpto viṣayeṣvavagāḍho na dṛśyate। adṛṣṭvaiva tu pūtātmā viṣayebhyo nivartate ॥12-197-5॥
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.
tarṣacchedo na bhavati puruṣasyeha kalmaṣāt। nivartate tathā tarṣaḥ pāpam antaṃ gataṃ yathā ॥12-197-6॥
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.
viṣayeṣu ca saṁsargāc chāśvatasya nasaṁśrayāt| manasā cānyad ākāṅkṣan paraṁ na pratipadyate ॥12-197-7॥
Because of contact with objects, and not relying on the eternal, and desiring something else with the mind, one does not reach the supreme.
jñānam utpadyate puṁsāṁ kṣayāt pāpasya karmaṇaḥ। atha ādarśa-tala-prakhye paśyati ātmānam ātmani ॥12-197-8॥
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.
prasṛtair indriyaiḥ duḥkhī tair eva niyataiḥ sukhī। tasmād indriyarūpebhyaḥ yacchet ātmānam ātmanā ॥12-197-9॥
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.
indriyebhyo manaḥ pūrvaṃ buddhiḥ paratarā tataḥ। buddheḥ parataraṃ jñānaṃ jñānātparataraṃ param ॥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".
avyaktāt prasṛtaṃ jñānaṃ tato buddhis tato manaḥ। manaḥ śrotrādibhir yuktaṃ śabdādīn sādhu paśyati ॥12-197-11॥
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.
yastāṃstyajati śabdādīnsarvāśca vyaktayastathā। vimuñcatyākṛtigrāmāṃstānmuktvāmṛtamaśnute ॥12-197-12॥
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.
udyann hi savitā yadvat sṛjate raśmimaṇḍalam। sa evāstam upāgacchan tad evātmani yacchati ॥12-197-13॥
Just as the Sun, when rising, creates the circle of rays, so too, when he approaches setting, he withdraws that very circle into himself.
antarātmā tathā deham āviśyendriya-raśmibhiḥ। prāpye ndriya-guṇān pañca so'stam āvṛtya gacchati॥12-197-14॥
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.
praṇītaṃ karmaṇā mārgaṃ nīyamānaḥ punaḥ punaḥ। prāpnotyayaṃ karmaphalaṃ pravṛddhaṃ dharmamātmavān ॥12-197-15॥
One who is repeatedly led on the path by his actions attains the results of those actions, increased righteousness, and self-mastery.
viṣayā vinivartante nirāhārasya dehinaḥ। rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate ॥12-197-16॥
For one who abstains from food, the sense-objects withdraw, but the longing for them remains; even this longing disappears upon seeing the Supreme.
buddhiḥ karmaguṇair hīnā yadā manasi vartate। tadā sampadyate brahma tatraiva pralayaṃ gatam ॥12-197-17॥
When the intellect is free from the qualities of action and rests in the mind, then it becomes Brahman; right there it attains dissolution.
asparśanam aśṛṇvānam anāsvādam adarśanam। aghrāṇam avitarkaṃ ca sattvaṃ praviśate param ॥12-197-18॥
When the being is beyond touch, hearing, taste, sight, smell, and thought, it enters the supreme.
manasyākṛtayo magnā manastvatigataṃ matim। matistvatigatā jñānaṃ jñānaṃ tvabhigataṃ param ॥12-197-19॥
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.
indriyaiḥ manasaḥ siddhir na buddhiṃ budhyate manaḥ। na buddhiḥ budhyate'vyaktaṃ sūkṣmas tv etāni paśyati ॥12-197-20॥
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.
