12.198
मनुरुवाच॥
manuruvāca॥
[मनुः (manuḥ) - Manu; (the progenitor of mankind); उवाच (uvāca) - said; (spoke);]
(Manu said;)
Manu said.
ज्ञानं ज्ञेयाभिनिर्वृत्तं विद्धि ज्ञानगुणं मनः। प्रज्ञाकरणसंयुक्तं ततो बुद्धिः प्रवर्तते ॥१२-१९८-१॥
jñānaṃ jñeyābhinirvṛttaṃ viddhi jñānaguṇaṃ manaḥ। prajñākaraṇasaṃyuktaṃ tato buddhiḥ pravartate ॥12-198-1॥
[ज्ञानम् (jñānam) - knowledge; ज्ञेय-अभिनिर्वृत्तम् (jñeya-abhinirvṛttam) - arisen from the knowable; विद्धि (viddhi) - know; ज्ञान-गुणम् (jñāna-guṇam) - the quality of knowledge; मनः (manaḥ) - mind; प्रज्ञा-अकरण-संयुक्तम् (prajñā-akaraṇa-saṃyuktam) - endowed with the instrument of discernment; ततः (tataḥ) - from that; बुद्धिः (buddhiḥ) - intellect; प्रवर्तते (pravartate) - arises;]
(Know knowledge as arisen from the knowable, the mind as possessing the quality of knowledge, endowed with the instrument of discernment; from that, intellect arises.)
Understand that knowledge arises from the knowable; the mind, endowed with the quality of knowledge and the instrument of discernment, gives rise to intellect.
यदा कर्मगुणोपेता बुद्धिर्मनसि वर्तते। तदा प्रज्ञायते ब्रह्म ध्यानयोगसमाधिना ॥१२-१९८-२॥
yadā karmaguṇopetā buddhir manasi vartate। tadā prajñāyate brahma dhyānayogasamādhinā ॥12-198-2॥
[यदा (yadā) - when; कर्मगुणोपेता (karmaguṇopetā) - endowed with the qualities of action; बुद्धिः (buddhiḥ) - intellect; मनसि (manasi) - in the mind; वर्तते (vartate) - abides; तदा (tadā) - then; प्रज्ञायते (prajñāyate) - is realized; ब्रह्म (brahma) - Brahman; ध्यानयोगसमाधिना (dhyānayogasamādhinā) - by the concentration of meditation and yoga;]
(When the intellect, endowed with the qualities of action, abides in the mind, then Brahman is realized by the concentration of meditation and yoga.)
When the intellect, possessing the qualities of action, is established in the mind, then Brahman is realized through the concentration attained by meditation and yoga.
सेयं गुणवती बुद्धिर्गुणेष्वेवाभिवर्तते। अवताराभिनिःस्रोतं गिरेः शृङ्गादिवोदकम् ॥१२-१९८-३॥
seyaṃ guṇavatī buddhir guṇeṣv evābhivartate। avatārābhiniḥsrotaṃ gireḥ śṛṅgādivodakam ॥12-198-3॥
[सा (sā) - she; इयम् (iyam) - this; गुणवती (guṇavatī) - endowed with qualities; बुद्धिः (buddhiḥ) - intellect; गुणेषु (guṇeṣu) - in qualities; एव (eva) - only; अभिवर्तते (abhivartate) - moves about; अवतार (avatāra) - descent; अभिनिःस्रोतं (abhiniḥsrotaṃ) - flowing forth; गिरेः (gireḥ) - of the mountain; शृङ्गात् (śṛṅgāt) - from the peak; इव (iva) - like; उदकम् (udakam) - water;]
(She, this intellect endowed with qualities, moves only among qualities, just as water flows forth from the peak of a mountain.)
This intellect, endowed with virtues, operates only among virtues, just as water flows from the peak of a mountain.
यदा निर्गुणमाप्नोति ध्यानं मनसि पूर्वजम्। तदा प्रज्ञायते ब्रह्म निकष्यं निकषे यथा ॥१२-१९८-४॥
yadā nirguṇam āpnoti dhyānaṃ manasi pūrvajam। tadā prajñāyate brahma nikaṣyaṃ nikaṣe yathā॥12-198-4॥
[यदा (yadā) - when; निर्गुणम् (nirguṇam) - without qualities; आप्नोति (āpnoti) - attains; ध्यानम् (dhyānam) - meditation; मनसि (manasi) - in the mind; पूर्वजम् (pūrvajam) - ancient (one); तदा (tadā) - then; प्रज्ञायते (prajñāyate) - is known; ब्रह्म (brahma) - Brahman; निकष्यम् (nikaṣyam) - touchstone; निकषे (nikaṣe) - on the touchstone; यथा (yathā) - just as;]
(When meditation without qualities attains the ancient (one) in the mind, then Brahman is known, just as the touchstone (is known) on the touchstone.)
When meditation free from qualities reaches the ancient one in the mind, then Brahman is realized, just as a touchstone is recognized by another touchstone.
मनस्त्वपहृतं बुद्धिमिन्द्रियार्थनिदर्शनम्। न समक्षं गुणावेक्षि निर्गुणस्य निदर्शनम् ॥१२-१९८-५॥
manastvapahṛtaṃ buddhimindriyārthanidarśanam। na samakṣaṃ guṇāvekṣi nirguṇasya nidarśanam ॥12-198-5॥
[मनः (manaḥ) - mind; त्व (tva) - but; अपहृतं (apahṛtam) - carried away; बुद्धिम् (buddhim) - intellect; इन्द्रियार्थ (indriyārtha) - sense-objects; निदर्शनम् (nidarśanam) - perception; न (na) - not; समक्षं (samakṣam) - in presence; गुण (guṇa) - qualities; अवेक्षि (avekṣi) - you observe; निर्गुणस्य (nirguṇasya) - of the qualityless; निदर्शनम् (nidarśanam) - perception;]
(Mind but carried away, intellect, sense-objects, perception. Not in presence, qualities, you observe, of the qualityless, perception.)
The mind, however, is carried away; intellect perceives sense-objects. You do not observe the qualities in the presence of the qualityless; there is no perception.
सर्वाण्येतानि संवार्य द्वाराणि मनसि स्थितः। मनस्येकाग्रतां कृत्वा तत्परं प्रतिपद्यते ॥१२-१९८-६॥
sarvāṇyetāni saṃvārya dvārāṇi manasi sthitaḥ। manasyekāgratāṃ kṛtvā tatparaṃ pratipadyate ॥12-198-6॥
[सर्वाणि (sarvāṇi) - all; (neuter plural) एतानि (etāni) - these; (neuter plural) संवार्य (saṃvārya) - having closed; (gerund of sam-√vṛ) द्वाराणि (dvārāṇi) - doors; (neuter plural) मनसि (manasi) - in the mind; स्थितः (sthitaḥ) - having remained; (past participle of √sthā) मनसि (manasi) - in the mind; एकाग्रताम् (ekāgratām) - one-pointedness; (accusative singular) कृत्वा (kṛtvā) - having made; (gerund of √kṛ) तत् (tat) - that; परम् (param) - supreme; प्रतिपद्यते (pratipadyate) - attains; (3rd person singular, present, middle voice of prati-√pad) १२-१९८-६ (12-198-6) - 12-198-6;]
(All these doors having closed, having remained in the mind, having made the mind one-pointed, that supreme is attained.)
Having closed all these doors and remaining in the mind, making the mind one-pointed, one attains that supreme.
यथा महान्ति भूतानि निवर्तन्ते गुणक्षये। तथेन्द्रियाण्युपादाय बुद्धिर्मनसि वर्तते ॥१२-१९८-७॥
yathā mahānti bhūtāni nivartante guṇakṣaye। tathendriyāṇyupādāya buddhirmanasi vartate ॥12-198-7॥
[यथा (yathā) - just as; महान्ति (mahānti) - great; large; भूतानि (bhūtāni) - beings; entities; निवर्तन्ते (nivartante) - turn back; withdraw; गुणक्षये (guṇakṣaye) - upon the destruction of qualities; when qualities perish; तथा (tathā) - so; in the same way; इन्द्रियाणि (indriyāṇi) - senses; उपादाय (upādāya) - having taken; drawing in; बुद्धिः (buddhiḥ) - intellect; मनसि (manasi) - in the mind; वर्तते (vartate) - remains; abides;]
(Just as great beings withdraw when qualities perish, so the senses, having been drawn in, the intellect remains in the mind.)
Just as great beings withdraw when their qualities are destroyed, so too, when the senses are withdrawn, the intellect abides in the mind.
यदा मनसि सा बुद्धिर्वर्ततेऽन्तरचारिणी। व्यवसायगुणोपेता तदा सम्पद्यते मनः ॥१२-१९८-८॥
yadā manasi sā buddhir vartate'ntaracāriṇī। vyavasāyaguṇopetā tadā sampadyate manaḥ ॥12-198-8॥
[यदा (yadā) - when; मनसि (manasi) - in the mind; सा (sā) - that; बुद्धिः (buddhiḥ) - intellect; वर्तते (vartate) - exists; अन्तरचारिणी (antaracāriṇī) - moving within; व्यवसायगुणोपेता (vyavasāyaguṇopetā) - endowed with the quality of determination; तदा (tadā) - then; सम्पद्यते (sampadyate) - becomes; मनः (manaḥ) - the mind;]
(When in the mind that intellect exists, moving within, endowed with the quality of determination, then the mind becomes (that).)
When the intellect, moving within and endowed with the quality of determination, abides in the mind, then the mind attains its true nature.
गुणवद्भिर्गुणोपेतं यदा ध्यानगुणं मनः। तदा सर्वगुणान्हित्वा निर्गुणं प्रतिपद्यते ॥१२-१९८-९॥
guṇavadbhir guṇopetaṃ yadā dhyānaguṇaṃ manaḥ। tadā sarvaguṇān hitvā nirguṇaṃ pratipadyate ॥12-198-9॥
[गुणवद्भिः (guṇavadbhiḥ) - by those possessing qualities; गुणोपेतं (guṇopetam) - endowed with qualities; यदा (yadā) - when; ध्यानगुणं (dhyānaguṇam) - the quality of meditation; मनः (manaḥ) - mind; तदा (tadā) - then; सर्वगुणान् (sarvaguṇān) - all qualities; हित्वा (hitvā) - having abandoned; निर्गुणं (nirguṇam) - devoid of qualities; प्रतिपद्यते (pratipadyate) - attains;]
(By those possessing qualities, when the mind endowed with the quality of meditation (is present), then, having abandoned all qualities, it attains that which is devoid of qualities.)
When the mind, endowed with the quality of meditation by those possessing qualities, then abandons all qualities, it attains the state beyond qualities.
अव्यक्तस्येह विज्ञाने नास्ति तुल्यं निदर्शनम्। यत्र नास्ति पदन्यासः कस्तं विषयमाप्नुयात् ॥१२-१९८-१०॥
avyaktasyeha vijñāne nāsti tulyaṃ nidarśanam। yatra nāsti padanyāsaḥ kastaṃ viṣayamāpnuyāt ॥12-198-10॥
[अव्यक्तस्य (avyaktasya) - of the unmanifest; इह (iha) - here; विज्ञाने (vijñāne) - in knowledge; नास्ति (nāsti) - there is not; तुल्यं (tulyaṃ) - equal; निदर्शनम् (nidarśanam) - example; यत्र (yatra) - where; नास्ति (nāsti) - there is not; पदन्यासः (padanyāsaḥ) - arrangement of words; कः (kaḥ) - who; तं (taṃ) - that; विषयम् (viṣayam) - subject; आप्नुयात् (āpnuyāt) - could attain;]
(Of the unmanifest here in knowledge, there is not an equal example. Where there is not arrangement of words, who could attain that subject?)
In the case of the unmanifest, there is no comparable example in knowledge here. Where there is no arrangement of words, who could grasp that subject?
तपसा चानुमानेन गुणैर्जात्या श्रुतेन च। निनीषेत्तत्परं ब्रह्म विशुद्धेनान्तरात्मना ॥१२-१९८-११॥
tapasā cānumānena guṇairjātyā śrutena ca। ninīṣettatparaṃ brahma viśuddhenāntarātmanā ॥12-198-11॥
[तपसा (tapasā) - by austerity; च (ca) - and; अनुमानेन (anumānena) - by inference; गुणैः (guṇaiḥ) - by qualities; जात्या (jātyā) - by birth; श्रुतेन (śrutena) - by the Veda; च (ca) - and; निनीषेत् (ninīṣet) - should seek to know; तत् (tat) - that; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; विशुद्धेन (viśuddhena) - by purified; अन्तरात्मना (antarātmanā) - by the inner self;]
(By austerity and by inference, by qualities, by birth, and by the Veda, one should seek to know that supreme Brahman by the purified inner self.)
With austerity, inference, qualities, birth, and the Veda, one should seek to realize that supreme Brahman with a purified inner self.
गुणहीनो हि तं मार्गं बहिः समनुवर्तते। गुणाभावात्प्रकृत्या च निस्तर्क्यं ज्ञेयसंमितम् ॥१२-१९८-१२॥
guṇahīno hi taṃ mārgaṃ bahiḥ samanuvartate। guṇābhāvātprakṛtyā ca nistarkyaṃ jñeyasaṃmitam ॥12-198-12॥
[गुणहीनः (guṇahīnaḥ) - devoid of qualities; हि (hi) - indeed; तम् (tam) - that; मार्गम् (mārgam) - path; बहि: (bahiḥ) - outside; समनुवर्तते (samanuvartate) - follows along; गुणाभावात् (guṇābhāvāt) - due to absence of qualities; प्रकृत्या (prakṛtyā) - by nature; च (ca) - and; निस्तर्क्यम् (nistarkyam) - not to be reasoned; ज्ञेयसंमितम् (jñeyasaṃmitam) - measured by knowledge;]
(Devoid of qualities indeed that path outside follows along; due to absence of qualities by nature and not to be reasoned measured by knowledge.)
One who is devoid of qualities indeed follows that path outwardly; because of the absence of qualities and by nature, it is not to be reasoned, but is measured by knowledge.
नैर्गुण्याद्ब्रह्म चाप्नोति सगुणत्वान्निवर्तते। गुणप्रसारिणी बुद्धिर्हुताशन इवेन्धने ॥१२-१९८-१३॥
nairguṇyādbrahma cāpnoti saguṇatvānnivartate। guṇaprasāriṇī buddhirhutāśana ivendhane ॥12-198-13॥
[नैर्गुण्यात् (nairguṇyāt) - from absence of qualities; ब्रह्म (brahma) - Brahman; च (ca) - and; आप्नोति (āpnoti) - attains; सगुणत्वात् (saguṇatvāt) - from possessing qualities; निवर्तते (nivartate) - turns away; गुणप्रसारिणी (guṇaprasāriṇī) - expanding through qualities; बुद्धिः (buddhiḥ) - intellect; हुताशनः (hutāśanaḥ) - fire; इव (iva) - like; इन्धने (indhane) - in fuel;]
(From absence of qualities, Brahman is attained, and from possessing qualities, one turns away; the intellect expanding through qualities is like fire in fuel.)
Brahman is attained by absence of qualities, but is turned away from by possessing qualities; the intellect that expands through qualities is like fire in fuel.
यथा पञ्च विमुक्तानि इन्द्रियाणि स्वकर्मभिः। तथा तत्परमं ब्रह्म विमुक्तं प्रकृतेः परम् ॥१२-१९८-१४॥
yathā pañca vimuktāni indriyāṇi svakarmabhiḥ। tathā tat paramaṃ brahma vimuktaṃ prakṛteḥ param ॥12-198-14॥
[यथा (yathā) - just as; पञ्च (pañca) - five; विमुक्तानि (vimuktāni) - liberated; इन्द्रियाणि (indriyāṇi) - senses; स्वकर्मभिः (svakarmabhiḥ) - by their own actions; तथा (tathā) - so; तत् (tat) - that; परमं (paramaṃ) - supreme; ब्रह्म (brahma) - Brahman; विमुक्तं (vimuktaṃ) - liberated; प्रकृतेः (prakṛteḥ) - from nature; परम् (param) - beyond;]
(Just as the five senses are liberated by their own actions, so that supreme Brahman is liberated, beyond nature.)
Just as the five senses are freed by their own actions, so too is that supreme Brahman liberated, transcending nature.
एवं प्रकृतितः सर्वे प्रभवन्ति शरीरिणः। निवर्तन्ते निवृत्तौ च सर्गं नैवोपयान्ति च ॥१२-१९८-१५॥
evaṃ prakṛtitaḥ sarve prabhavanti śarīriṇaḥ। nivartante nivṛttau ca sargaṃ naivopayānti ca ॥12-198-15॥
[एवं (evaṃ) - thus; प्रकृतितः (prakṛtitaḥ) - from nature; सर्वे (sarve) - all; प्रभवन्ति (prabhavanti) - arise; शरीरिणः (śarīriṇaḥ) - embodied beings; निवर्तन्ते (nivartante) - return; निवृत्तौ (nivṛttau) - at dissolution; च (ca) - and; सर्गं (sargaṃ) - creation; न (na) - not; एव (eva) - indeed; उपयान्ति (upayānti) - approach; च (ca) - and;]
(Thus, from nature, all embodied beings arise; at dissolution, they return, and do not indeed approach creation again.)
Thus, all embodied beings arise from nature; at dissolution, they return and do not again enter into creation.
पुरुषः प्रकृतिर्बुद्धिर्विशेषाश्चेन्द्रियाणि च। अहङ्कारोऽभिमानश्च सम्भूतो भूतसञ्ज्ञकः ॥१२-१९८-१६॥
puruṣaḥ prakṛtir buddhir viśeṣāś cendriyāṇi ca। ahaṅkāro'bhimānaś ca sambhūto bhūtasañjñakaḥ ॥12-198-16॥
[पुरुषः (puruṣaḥ) - person; प्रकृतिः (prakṛtiḥ) - primordial nature; बुद्धिः (buddhiḥ) - intellect; विशेषाः (viśeṣāḥ) - particularities; च (ca) - and; इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and; अहङ्कारः (ahaṅkāraḥ) - ego; अभिमानः (abhimānaḥ) - pride; च (ca) - and; सम्भूतः (sambhūtaḥ) - arisen; भूतसञ्ज्ञकः (bhūtasañjñakaḥ) - called beings;]
(Person, primordial nature, intellect, particularities, and senses; ego, pride, and arisen, called beings.)
The person, primordial nature, intellect, particularities, and the senses; also ego and pride, and that which has arisen is called beings.
एकस्याद्या प्रवृत्तिस्तु प्रधानात्सम्प्रवर्तते। द्वितीया मिथुनव्यक्तिमविशेषान्नियच्छति ॥१२-१९८-१७॥
ekasyādyā pravṛttis tu pradhānāt sampravartate। dvitīyā mithuna-vyaktim aviśeṣān niyacchati ॥12-198-17॥
[एकस्य (ekasya) - of one; आद्या (ādyā) - the first; प्रवृत्तिः (pravṛttiḥ) - activity; तु (tu) - but; प्रधानात् (pradhānāt) - from the primordial matter; सम्प्रवर्तते (sampravartate) - proceeds; द्वितीया (dvitīyā) - the second; मिथुनव्यक्तिम् (mithuna-vyaktim) - the form of the pair; अविशेषात् (aviśeṣāt) - from non-differentiation; नियच्छति (niyacchati) - restrains;]
(The activity of the first (one) proceeds from the primordial matter; but the second restrains the form of the pair from non-differentiation.)
The first's activity arises from primordial matter, but the second restrains the manifestation of the pair due to non-differentiation.
धर्मादुत्कृष्यते श्रेयस्तथाश्रेयोऽप्यधर्मतः। रागवान्प्रकृतिं ह्येति विरक्तो ज्ञानवान्भवेत् ॥१२-१९८-१८॥
dharmād utkṛṣyate śreyas tathā śreyo'py adharmataḥ। rāgavān prakṛtiṃ hy eti virakto jñānavān bhavet ॥12-198-18॥
[धर्मात् (dharmāt) - from dharma; उत्कृष्यते (utkṛṣyate) - is elevated; श्रेयः (śreyas) - the better (good, welfare); तथा (tathā) - likewise; श्रेयः (śreyas) - the better (good, welfare); अपि (api) - even; अधर्मतः (adharmataḥ) - from adharma; रागवान् (rāgavān) - one who is attached; प्रकृतिम् (prakṛtim) - to nature (one's own disposition); हि (hi) - indeed; एति (eti) - goes; विरक्तः (viraktaḥ) - one who is detached; ज्ञानवान् (jñānavān) - one who is wise; भवेत् (bhavet) - becomes;]
(From dharma, the better is elevated; likewise, even the better (good) from adharma. The one who is attached indeed goes to nature (his own disposition); the detached becomes wise.)
Superior good is attained through dharma, and even what seems good from adharma is likewise elevated. The attached person follows his own nature, while the detached becomes wise.
