12.199
मनुरुवाच॥
manuruvāca॥
[मनुः (manuḥ) - Manu; (the progenitor of mankind); उवाच (uvāca) - said;]
(Manu said;)
Manu said.
यदा ते पञ्चभिः पञ्च विमुक्ता मनसा सह। अथ तद्द्रक्ष्यसे ब्रह्म मणौ सूत्रमिवार्पितम् ॥१२-१९९-१॥
yadā te pañcabhiḥ pañca vimuktā manasā saha। atha taddrakṣyase brahma maṇau sūtram ivārpitam ॥12-199-1॥
[यदा (yadā) - when; ते (te) - your; पञ्चभिः (pañcabhiḥ) - by the five; पञ्च (pañca) - five (senses); विमुक्ता (vimuktā) - freed; मनसा (manasā) - by the mind; सह (saha) - together; अथ (atha) - then; तत् (tat) - that; द्रक्ष्यसे (drakṣyase) - you will see; ब्रह्म (brahma) - Brahman; मणौ (maṇau) - in the gem; सूत्रम् (sūtram) - thread; इव (iva) - like; अर्पितम् (arpitam) - placed;]
(When your five (senses) are freed by the five (means), together with the mind, then you will see that Brahman, placed like a thread in a gem.)
When your five senses, along with the mind, are liberated by the five means, then you will perceive Brahman, present like a thread running through a gem.
तदेव च यथा सूत्रं सुवर्णे वर्तते पुनः। मुक्तास्वथ प्रवालेषु मृन्मये राजते तथा ॥१२-१९९-२॥
tadeva ca yathā sūtraṃ suvarṇe vartate punaḥ। muktāsvatha pravāleṣu mṛnmaye rājate tathā ॥12-199-2॥
[तत् (tat) - that; एव (eva) - indeed; च (ca) - and; यथा (yathā) - just as; सूत्रम् (sūtram) - thread; सुवर्णे (suvarṇe) - in gold; वर्तते (vartate) - exists; पुनः (punaḥ) - again; मुक्तासु (muktāsu) - in pearls; अथ (atha) - then; प्रवालेषु (pravāleṣu) - in coral; मृन्मये (mṛnmaye) - in clay; राजते (rājate) - shines; तथा (tathā) - so; १२-१९९-२ (12-199-2) - 12-199-2;]
(That indeed and just as the thread exists in gold again, in pearls then, in coral, in clay, shines so 12-199-2.)
Just as the same thread exists in gold, again in pearls, then in coral, in clay, so it shines. (12-199-2)
तद्वद्गोषु मनुष्येषु तद्वद्धस्तिमृगादिषु। तद्वत्कीटपतङ्गेषु प्रसक्तात्मा स्वकर्मभिः ॥१२-१९९-३॥
tadvad-goṣu manuṣyeṣu tadvad-hasti-mṛgādiṣu। tadvat-kīṭa-pataṅgeṣu prasaktātmā svakarmabhiḥ ॥12-199-3॥
[तद्वत् (tadvat) - in the same way; as that; गोषु (goṣu) - among cows; मनुष्येषु (manuṣyeṣu) - among humans; तद्वत् (tadvat) - in the same way; as that; हस्ति (hasti) - elephant; मृग (mṛga) - deer; wild animal; आदिषु (ādiṣu) - and others; etc.; तद्वत् (tadvat) - in the same way; as that; कीट (kīṭa) - insects; पतङ्गेषु (pataṅgeṣu) - among moths; flying insects; प्रसक्तात्मा (prasaktātmā) - one whose mind is attached; स्वकर्मभिः (svakarmabhiḥ) - by one's own actions;]
(In the same way among cows, among humans, in the same way among elephants, deer, and others, in the same way among insects and moths, one whose mind is attached by one's own actions.)
Just as among cows, humans, elephants, deer, and other animals, as well as among insects and moths, one whose mind is attached is bound by their own actions.
येन येन शरीरेण यद्यत्कर्म करोत्ययम्। तेन तेन शरीरेण तत्तत्फलमुपाश्नुते ॥१२-१९९-४॥
yena yena śarīreṇa yadyat karma karoty ayam। tena tena śarīreṇa tattat phalam upāśnute ॥12-199-4॥
[येन (yena) - by which; येन (yena) - by which; शरीरेण (śarīreṇa) - by the body; यद्यत् (yadyat) - whatever; कर्म (karma) - action; करोति (karoti) - does; अयम् (ayam) - this (person); तेन (tena) - by that; तेन (tena) - by that; शरीरेण (śarīreṇa) - by the body; तत्तत् (tattat) - those respective; फलम् (phalam) - fruit; उपाश्नुते (upāśnute) - enjoys;]
(By whichever body, whatever action this (person) does, by that very body, he enjoys those respective fruits.)
Whatever actions a person performs with whichever body, with that very body he experiences the corresponding results.
यथा ह्येकरसा भूमिरोषध्यात्मानुसारिणी। तथा कर्मानुगा बुद्धिरन्तरात्मानुदर्शिनी ॥१२-१९९-५॥
yathā hy ekarasā bhūmir oṣadhy-ātmānusāriṇī। tathā karmānugā buddhir antarātmānudarśinī ॥12-199-5॥
[यथा (yathā) - just as; हि (hi) - indeed; एकरसा (ekarasā) - of one essence; भूमिः (bhūmiḥ) - earth; ओषधि-आत्मा-अनुसारिणी (oṣadhi-ātmā-anusāriṇī) - following the nature of plants; तथा (tathā) - so; कर्म-अनुगा (karma-anugā) - following action; बुद्धिः (buddhiḥ) - intellect; अन्तरात्मा-अनुदर्शिनी (antarātmā-anudarśinī) - showing the inner self;]
(Just as indeed the earth, of one essence, follows the nature of plants, so the intellect, following action, shows the inner self.)
Just as the earth, though of one essence, adapts according to the nature of plants, so too the intellect, following actions, reveals the inner self.
ज्ञानपूर्वोद्भवा लिप्सा लिप्सापूर्वाभिसन्धिता। अभिसन्धिपूर्वकं कर्म कर्ममूलं ततः फलम् ॥१२-१९९-६॥
jñānapūrvodbhavā lipsā lipsāpūrvābhisandhitā। abhisandhipūrvakaṃ karma karmamūlaṃ tataḥ phalam ॥12-199-6॥
[ज्ञान (jñāna) - knowledge; पूर्व (pūrva) - preceding; उद्भवा (udbhavā) - arisen; लिप्सा (lipsā) - desire to obtain; लिप्सा (lipsā) - desire to obtain; पूर्व (pūrva) - preceding; अभिसन्धिता (abhisandhitā) - accompanied by intention; अभिसन्धि (abhisandhi) - intention; पूर्वकं (pūrvakaṃ) - preceded by; कर्म (karma) - action; कर्म (karma) - action; मूलं (mūlaṃ) - root; ततः (tataḥ) - from that; फलम् (phalam) - result;]
(Desire to obtain arising from preceding knowledge, desire to obtain accompanied by preceding intention. Action preceded by intention, action is the root, from that is the result.)
The desire to obtain arises from prior knowledge, and the desire to obtain is accompanied by prior intention. Action is preceded by intention; action is the root, and from that comes the result.
फलं कर्मात्मकं विद्यात्कर्म ज्ञेयात्मकं तथा। ज्ञेयं ज्ञानात्मकं विद्याज्ज्ञानं सदसदात्मकम् ॥१२-१९९-७॥
phalaṃ karmātmakaṃ vidyātkarma jñeyātmakaṃ tathā। jñeyaṃ jñānātmakaṃ vidyājjñānaṃ sadasadātmakam ॥12-199-7॥
[फलं (phalaṃ) - fruit; result; कर्मात्मकं (karmātmakaṃ) - of the nature of action; विद्यात् (vidyāt) - one should know; कर्म (karma) - action; ज्ञेयात्मकं (jñeyātmakaṃ) - of the nature of the knowable; तथा (tathā) - likewise; ज्ञेयं (jñeyaṃ) - the knowable; ज्ञानात्मकं (jñānātmakaṃ) - of the nature of knowledge; विद्यात् (vidyāt) - one should know; ज्ञानं (jñānaṃ) - knowledge; सदसदात्मकम् (sadasadātmakaṃ) - of the nature of existence and non-existence;]
(One should know that the result is of the nature of action; likewise, action is of the nature of the knowable; the knowable is of the nature of knowledge; knowledge is of the nature of existence and non-existence.)
One should understand that the result arises from action, action is characterized by what is to be known, what is to be known is characterized by knowledge, and knowledge itself is of the nature of both existence and non-existence.
ज्ञानानां च फलानां च ज्ञेयानां कर्मणां तथा। क्षयान्ते तत्फलं दिव्यं ज्ञानं ज्ञेयप्रतिष्ठितम् ॥१२-१९९-८॥
jñānānāṃ ca phalānāṃ ca jñeyānāṃ karmaṇāṃ tathā। kṣayānte tatphalaṃ divyaṃ jñānaṃ jñeyapratiṣṭhitam ॥12-199-8॥
[ज्ञानानाम् (jñānānām) - of knowledges; च (ca) - and; फलानाम् (phalānām) - of fruits; च (ca) - and; ज्ञेयानाम् (jñeyānām) - of things to be known; कर्मणाम् (karmaṇām) - of actions; तथा (tathā) - also; क्षयान्ते (kṣayānte) - at the end of destruction; तत् (tat) - that; फलम् (phalam) - fruit; दिव्यम् (divyam) - divine; ज्ञानम् (jñānam) - knowledge; ज्ञेयप्रतिष्ठितम् (jñeyapratiṣṭhitam) - established in the knowable;]
(Of knowledges and of fruits and of things to be known, of actions also; at the end of destruction, that fruit is divine knowledge established in the knowable.)
At the end, the ultimate fruit of all knowledge, all results, all things to be known, and all actions is the divine knowledge established in the knowable.
महद्धि परमं भूतं युक्ताः पश्यन्ति योगिनः। अबुधास्तं न पश्यन्ति ह्यात्मस्था गुणबुद्धयः ॥१२-१९९-९॥
mahaddhi paramaṃ bhūtaṃ yuktāḥ paśyanti yoginaḥ। abudhāstaṃ na paśyanti hyātmasthā guṇabuddhayaḥ ॥12-199-9॥
[महत् (mahat) - great; हि (hi) - indeed; परमं (paramaṃ) - supreme; भूतं (bhūtaṃ) - being; युक्ताः (yuktāḥ) - united; पश्यन्ति (paśyanti) - see; योगिनः (yoginaḥ) - yogis; अबुधाः (abudhāḥ) - the ignorant; तं (taṃ) - that; न (na) - not; पश्यन्ति (paśyanti) - see; हि (hi) - indeed; आत्मस्था (ātmasthā) - established in self; गुणबुद्धयः (guṇabuddhayaḥ) - those whose intellect is in qualities;]
(Indeed, the yogis united (with the supreme) see the great supreme being; the ignorant, whose intellect is established in qualities, do not see that, indeed.)
The yogis, united with the supreme, perceive the great supreme being; but the ignorant, whose intellect is fixed in qualities, do not see that at all.
पृथिवीरूपतो रूपमपामिह महत्तरम्। अद्भ्यो महत्तरं तेजस्तेजसः पवनो महान् ॥१२-१९९-१०॥
pṛthivī-rūpato rūpam apām iha mahattaram। adbhyo mahattaraṃ tejas tejasaḥ pavano mahān ॥12-199-10॥
[पृथिवी (pṛthivī) - earth; रूपतः (rūpataḥ) - in form; by form; रूपम् (rūpam) - form; अपाम् (apām) - of waters; इह (iha) - here; महत्तरम् (mahattaram) - greater; अद्भ्यः (adbhyaḥ) - than waters; महत्तरम् (mahattaram) - greater; तेजः (tejas) - fire; brilliance; तेजसः (tejasaḥ) - than fire; पवनः (pavanaḥ) - wind; महान् (mahān) - great;]
(The form of earth, in form, the form of waters here is greater; than waters, greater is fire; than fire, wind is great.)
The form of earth is surpassed by that of water here; fire is greater than water, and wind is greater than fire.
पवनाच्च महद्व्योम तस्मात्परतरं मनः। मनसो महती बुद्धिर्बुद्धेः कालो महान्स्मृतः ॥१२-१९९-११॥
pavanācca mahadvyoma tasmātparataraṃ manaḥ। manaso mahatī buddhirbuddheḥ kālo mahānsmṛtaḥ ॥12-199-11॥
[पवनात् (pavanāt) - from wind; च (ca) - and; महत् (mahat) - great; व्योम (vyoma) - sky; तस्मात् (tasmāt) - from that; परतरम् (parataram) - higher; मनः (manaḥ) - mind; मनसः (manasaḥ) - of mind; महती (mahatī) - greater; बुद्धिः (buddhiḥ) - intellect; बुद्धेः (buddheḥ) - of intellect; कालः (kālaḥ) - time; महान् (mahān) - great; स्मृतः (smṛtaḥ) - is considered;]
(From wind and the great sky; from that, higher is mind; of mind, greater is intellect; of intellect, great time is considered.)
From wind comes the great sky; higher than that is the mind; greater than the mind is the intellect; and greater than the intellect is time, which is considered supreme.
कालात्स भगवान्विष्णुर्यस्य सर्वमिदं जगत्। नादिर्न मध्यं नैवान्तस्तस्य देवस्य विद्यते ॥१२-१९९-१२॥
kālāts bhagavān viṣṇur yasya sarvam idaṃ jagat। nādir na madhyaṃ naivāntas tasya devasya vidyate ॥12-199-12॥
[कालात् (kālāt) - from time; सः (saḥ) - he; भगवान् (bhagavān) - the illustrious; विष्णुः (viṣṇuḥ) - Viṣṇu; यस्य (yasya) - of whom; सर्वम् (sarvam) - all; इदं (idaṃ) - this; जगत् (jagat) - universe; न (na) - not; आदि (ādi) - beginning; न (na) - not; मध्यम् (madhyam) - middle; न (na) - not; एव (eva) - indeed; अन्तः (antaḥ) - end; तस्य (tasya) - of him; देवस्य (devasya) - of the god; विद्यते (vidyate) - exists;]
(From time, he, the illustrious Viṣṇu, of whom all this universe (is), not beginning, not middle, nor indeed end, of him, of the god, exists.)
From time, the illustrious Viṣṇu, of whom this entire universe (is), has neither beginning, nor middle, nor indeed end; such is the nature of that god.
अनादित्वादमध्यत्वादनन्तत्वाच्च सोऽव्ययः। अत्येति सर्वदुःखानि दुःखं ह्यन्तवदुच्यते ॥१२-१९९-१३॥
anāditvādamadhyatvādanantatvācca so'vyayaḥ। atyeti sarvaduḥkhāni duḥkhaṃ hyantavaducyate ॥12-199-13॥
[अनादित्वात् (anāditvāt) - from being without beginning; अमध्यत्वात् (amadhyatvāt) - from being without middle; अनन्तत्वात् (anantatvāt) - from being without end; च (ca) - and; सः (saḥ) - he; अव्ययः (avyayaḥ) - imperishable; अत्येति (atyeti) - transcends; सर्वदुःखानि (sarvaduḥkhāni) - all sufferings; दुःखम् (duḥkham) - suffering; हि (hi) - indeed; अन्तवत् (antavat) - having an end; उच्यते (ucyate) - is said;]
(From being without beginning, without middle, without end, and imperishable, he transcends all sufferings; suffering indeed is said to have an end.)
Because he is without beginning, middle, or end, and is imperishable, he transcends all sufferings; suffering is said to have an end.
तद्ब्रह्म परमं प्रोक्तं तद्धाम परमं स्मृतम्। तद्गत्वा कालविषयाद्विमुक्ता मोक्षमाश्रिताः ॥१२-१९९-१४॥
tadbrahma paramaṃ proktaṃ taddhāma paramaṃ smṛtam। tadgatvā kālaviṣayādvimuktā mokṣamāśritāḥ ॥12-199-14॥
[तत् (tat) - that; ब्रह्म (brahma) - Brahman; परमम् (paramam) - supreme; प्रोक्तम् (proktam) - declared; तत् (tat) - that; धाम (dhāma) - abode; परमम् (paramam) - supreme; स्मृतम् (smṛtam) - remembered; तत् (tat) - that; गत्वा (gatvā) - having gone; काल (kāla) - time; विषयात् (viṣayāt) - from the domain; विमुक्ताः (vimuktāḥ) - liberated; मोक्षम् (mokṣam) - liberation; आश्रिताः (āśritāḥ) - having resorted to;]
(That Brahman is declared as supreme, that abode is remembered as supreme; having gone there, liberated from the domain of time, they resort to liberation.)
That Brahman is said to be the highest, and that abode is remembered as the supreme; those who reach there, freed from the realm of time, attain liberation.
गुणैस्त्वेतैः प्रकाशन्ते निर्गुणत्वात्ततः परम्। निवृत्तिलक्षणो धर्मस्तथानन्त्याय कल्पते ॥१२-१९९-१५॥
guṇais tv etaiḥ prakāśante nirguṇatvāt tataḥ param। nivṛttilakṣaṇo dharmas tathānantyāya kalpate ॥12-199-15॥
[गुणैः (guṇaiḥ) - by the qualities; त्व (tv) - indeed; एतैः (etaiḥ) - by these; प्रकाशन्ते (prakāśante) - shine forth; निर्गुणत्वात् (nirguṇatvāt) - due to absence of qualities; ततः (tataḥ) - from that; परम् (param) - beyond; निवृत्ति-लक्षणः (nivṛtti-lakṣaṇaḥ) - characterized by withdrawal; धर्मः (dharmaḥ) - dharma; तथा (tathā) - thus; अनन्त्याय (anantyāya) - for infinity; कल्पते (kalpate) - is fit;]
(By these qualities indeed, (things) shine forth; due to absence of qualities, (there is) that which is beyond. Dharma characterized by withdrawal thus is fit for infinity.)
It is by these qualities that things become manifest; but what is beyond is due to absence of qualities. Dharma characterized by withdrawal is thus suited for the infinite.
ऋचो यजूंषि सामानि शरीराणि व्यपाश्रिताः। जिह्वाग्रेषु प्रवर्तन्ते यत्नसाध्या विनाशिनः ॥१२-१९९-१६॥
ṛco yajūṃṣi sāmāni śarīrāṇi vyapāśritāḥ। jihvāgreṣu pravartante yatnasādhyā vināśinaḥ ॥12-199-16॥
[ऋचः (ṛcaḥ) - Rigvedic hymns; यजूंषि (yajūṃṣi) - Yajurvedic formulas; सामानि (sāmāni) - Samavedic chants; शरीराणि (śarīrāṇi) - bodies; व्यपाश्रिताः (vyapāśritāḥ) - resorted to; जिह्वाग्रेषु (jihvāgreṣu) - on the tips of tongues; प्रवर्तन्ते (pravartante) - are set in motion; यत्नसाध्याः (yatnasādhyāḥ) - accomplished by effort; विनाशिनः (vināśinaḥ) - perishable;]
(Rigvedic hymns, Yajurvedic formulas, Samavedic chants, bodies, resorted to, on the tips of tongues, are set in motion, accomplished by effort, perishable.)
The Rigvedic hymns, Yajurvedic formulas, and Samavedic chants, having bodies, are resorted to and set in motion on the tips of tongues; they are accomplished by effort and are perishable.
न चैवमिष्यते ब्रह्म शरीराश्रयसम्भवम्। न यत्नसाध्यं तद्ब्रह्म नादिमध्यं न चान्तवत् ॥१२-१९९-१७॥
na caivamiṣyate brahma śarīrāśrayasambhavam। na yatnasādhyaṃ tadbrahma nādimadhyaṃ na cāntavat ॥12-199-17॥
[न (na) - not; च (ca) - and; एवम् (evam) - thus; इष्यते (iṣyate) - is considered; ब्रह्म (brahma) - Brahman; शरीराश्रयसम्भवम् (śarīrāśrayasambhavam) - having origin dependent on body; न (na) - not; यत्नसाध्यम् (yatnasādhyam) - accomplished by effort; तत् (tat) - that; ब्रह्म (brahma) - Brahman; न (na) - not; आदि (ādi) - beginning; मध्यम् (madhyam) - middle; न (na) - not; च (ca) - and; अन्तवत् (antavat) - having an end;]
(Not and thus is considered Brahman as having origin dependent on body. Not accomplished by effort that Brahman, not having beginning, middle, and not having an end.)
It is not thus considered that Brahman has its origin dependent on the body. That Brahman is not accomplished by effort, nor does it have a beginning, middle, or end.
ऋचामादिस्तथा साम्नां यजुषामादिरुच्यते। अन्तश्चादिमतां दृष्टो न चादिर्ब्रह्मणः स्मृतः ॥१२-१९९-१८॥
ṛcām ādis tathā sāmnāṃ yajuṣām ādir ucyate। antaś cādimatāṃ dṛṣṭo na cādir brahmaṇaḥ smṛtaḥ ॥12-199-18॥
[ऋचाम् (ṛcām) - of the Ṛgvedic hymns; आदिः (ādiḥ) - beginning; तथा (tathā) - likewise; साम्नाम् (sāmnām) - of the Sāmans; यजुषाम् (yajuṣām) - of the Yajus; आदिः (ādiḥ) - beginning; उच्यते (ucyate) - is said; अन्तः (antaḥ) - end; च (ca) - and; आदिमताम् (ādimatām) - of those having a beginning; दृष्टः (dṛṣṭaḥ) - is seen; न (na) - not; च (ca) - and; आदिः (ādiḥ) - beginning; ब्रह्मणः (brahmaṇaḥ) - of Brahman; स्मृतः (smṛtaḥ) - is remembered;]
(Of the Ṛgvedic hymns, the beginning; likewise, of the Sāmans, of the Yajus, the beginning is said. The end and the beginning of those having a beginning is seen; but the beginning of Brahman is not remembered.)
The beginning of the Ṛgvedic hymns, as well as of the Sāmans and Yajus, is spoken of. The end and beginning are observed in things that have a beginning, but the beginning of Brahman is not known.
अनादित्वादनन्तत्वात्तदनन्तमथाव्ययम्। अव्ययत्वाच्च निर्द्वंद्वं द्वंद्वाभावात्ततः परम् ॥१२-१९९-१९॥
anāditvād anantatvāt tad anantam athāvyayam। avyayatvāc ca nirdvandvaṃ dvandvābhāvāt tataḥ param॥12-199-19॥
[अनादित्वात् (anāditvāt) - from eternality; अनन्तत्वात् (anantatvāt) - from infinitude; तत् (tat) - that; अनन्तम् (anantam) - infinite; अथ (atha) - and then; अव्ययम् (avyayam) - imperishable; अव्ययत्वात् (avyayatvāt) - from imperishability; च (ca) - and; निर्द्वंद्वम् (nirdvandvam) - free from duality; द्वंद्वाभावात् (dvandvābhāvāt) - from absence of duality; ततः (tataḥ) - therefore; परम् (param) - supreme;]
(From eternality, from infinitude, that is infinite and then imperishable; from imperishability and free from duality, from absence of duality, therefore supreme.)
Because it is eternal and infinite, it is infinite and imperishable; being imperishable and free from duality, due to the absence of duality, therefore it is supreme.
अदृष्टतोऽनुपायाच्च अप्यभिसन्धेश्च कर्मणः। न तेन मर्त्याः पश्यन्ति येन गच्छन्ति तत्परम् ॥१२-१९९-२०॥
adṛṣṭato'nupāyācca apyabhisandheśca karmaṇaḥ। na tena martyāḥ paśyanti yena gacchanti tatparam ॥12-199-20॥
[अदृष्टतः (adṛṣṭataḥ) - from the unseen; अनुपायात् (anupāyāt) - from lack of means; च (ca) - and; अपि (api) - also; अभिसन्धेः (abhisandheḥ) - from intention; च (ca) - and; कर्मणः (karmaṇaḥ) - of action; न (na) - not; तेन (tena) - by that; मर्त्याः (martyāḥ) - mortals; पश्यन्ति (paśyanti) - see; येन (yena) - by which; गच्छन्ति (gacchanti) - they go; तत् (tat) - that; परम् (param) - supreme;]
(From the unseen, from lack of means, and also from intention of action, by that mortals do not see that by which they go to the supreme.)
Because of the unseen, lack of means, and intention in action, mortals do not perceive that by which they reach the supreme.
विषयेषु च संसर्गाच्छाश्वतस्य च दर्शनात्। मनसा चान्यदाकाङ्क्षन्परं न प्रतिपद्यते ॥१२-१९९-२१॥
viṣayeṣu ca saṁsargāc chāśvatasya ca darśanāt। manasā cānyad ākāṅkṣan paraṁ na pratipadyate ॥12-199-21॥
[विषयेषु (viṣayeṣu) - in the objects; (of sense) च (ca) - and; संसर्गात् (saṁsargāt) - from association; शाश्वतस्य (śāśvatasya) - of the eternal; च (ca) - and; दर्शनात् (darśanāt) - from the vision; मनसा (manasā) - by the mind; च (ca) - and; अन्यत् (anyat) - other; आकाङ्क्षन् (ākāṅkṣan) - desiring; परम् (param) - the highest; न (na) - not; प्रतिपद्यते (pratipadyate) - attains;]
(And from association with the objects, and from the vision of the eternal, and by the mind desiring other, the highest is not attained.)
Because of association with sense objects and the perception of permanence, and as the mind desires something else, the highest is not attained.
गुणान्यदिह पश्यन्ति तदिच्छन्त्यपरे जनाः। परं नैवाभिकाङ्क्षन्ति निर्गुणत्वाद्गुणार्थिनः ॥१२-१९९-२२॥
guṇānyad iha paśyanti tad icchanti apare janāḥ। paraṃ naivābhikāṅkṣanti nirguṇatvād guṇārthinaḥ॥12-199-22॥
[गुणानि (guṇāni) - qualities; यत् (yat) - which; इह (iha) - here; पश्यन्ति (paśyanti) - see; तत् (tat) - that; इच्छन्ति (icchanti) - desire; अपरे (apare) - others; जनाः (janāḥ) - people; परम् (param) - the highest; न (na) - not; एव (eva) - indeed; अभिकाङ्क्षन्ति (abhikāṅkṣanti) - aspire; निर्गुणत्वात् (nirguṇatvāt) - due to absence of qualities; गुणार्थिनः (guṇārthinaḥ) - those who desire qualities;]
(Qualities which here see, that desire others people; the highest not indeed aspire, due to absence of qualities, those who desire qualities.)
People here see and desire qualities, but others do not aspire for the highest, because those who desire qualities do not seek what is beyond qualities.
गुणैर्यस्त्ववरैर्युक्तः कथं विद्याद्गुणानिमान्। अनुमानाद्धि गन्तव्यं गुणैरवयवैः सह ॥१२-१९९-२३॥
guṇairyastvavarairyuktaḥ kathaṃ vidyādguṇānimān। anumānāddhi gantavyaṃ guṇairavayavaiḥ saha ॥12-199-23॥
[गुणैः (guṇaiḥ) - by qualities; यः (yaḥ) - who; तु (tu) - but; अवरैः (avaraiḥ) - by inferior; युक्तः (yuktaḥ) - endowed; कथं (kathaṃ) - how; विज्ञात् (vidyāt) - could know; गुणान् (guṇān) - qualities; इमान् (imān) - these; अनुमानात् (anumānāt) - from inference; हि (hi) - indeed; गन्तव्यम् (gantavyam) - should be ascertained; गुणैः (guṇaiḥ) - by qualities; अवयवैः (avayavaiḥ) - by components; सह (saha) - together;]
(By qualities, who but endowed with inferior (ones), how could (he) know these qualities? Indeed, from inference, it should be ascertained by qualities together with components.)
How can one who is endowed with inferior qualities know these qualities? Indeed, one should ascertain (them) by inference, together with their qualities and components.
सूक्ष्मेण मनसा विद्मो वाचा वक्तुं न शक्नुमः। मनो हि मनसा ग्राह्यं दर्शनेन च दर्शनम् ॥१२-१९९-२४॥
sūkṣmeṇa manasā vidmo vācā vaktuṃ na śaknumaḥ। mano hi manasā grāhyaṃ darśanena ca darśanam ॥12-199-24॥
[सूक्ष्मेण (sūkṣmeṇa) - by the subtle; मनसा (manasā) - by the mind; विद्मः (vidmaḥ) - we know; वाचा (vācā) - by speech; वक्तुम् (vaktum) - to speak; न (na) - not; शक्नुमः (śaknumaḥ) - we are able; मनो (mano) - the mind; हि (hi) - indeed; मनसा (manasā) - by the mind; ग्राह्यम् (grāhyam) - to be grasped; दर्शनेंन (darśanena) - by perception; च (ca) - and; दर्शनम् (darśanam) - perception;]
(By the subtle mind we know, but by speech we are not able to speak; the mind indeed is to be grasped by the mind, and perception by perception.)
We know by the subtle mind, but we are not able to express it by speech; the mind is to be comprehended by the mind itself, and perception by perception.
ज्ञानेन निर्मलीकृत्य बुद्धिं बुद्ध्या तथा मनः। मनसा चेन्द्रियग्राममनन्तं प्रतिपद्यते ॥१२-१९९-२५॥
jñānena nirmalīkṛtya buddhiṃ buddhyā tathā manaḥ। manasā cendriyagrāmamanantaṃ pratipadyate ॥12-199-25॥
[ज्ञानेन (jñānena) - by knowledge; निर्मलीकृत्य (nirmalīkṛtya) - having purified; बुद्धिं (buddhiṃ) - the intellect; बुद्ध्या (buddhyā) - by the intellect; तथा (tathā) - likewise; मनः (manaḥ) - the mind; मनसा (manasā) - by the mind; च (ca) - and; इन्द्रियग्रामम् (indriyagrāmam) - the group of senses; अनन्तम् (anantam) - the infinite; प्रतिपद्यते (pratipadyate) - attains;]
(By knowledge having purified the intellect, by the intellect likewise the mind, by the mind and the group of senses, one attains the infinite.)
By purifying the intellect with knowledge, then the mind with the intellect, and then the senses with the mind, one ultimately attains the infinite.
बुद्धिप्रहीणो मनसासमृद्ध; स्तथा निराशीर्गुणतामुपैति। परं त्यजन्तीह विलोभ्यमाना; हुताशनं वायुरिवेन्धनस्थम् ॥१२-१९९-२६॥
buddhiprahīṇo manasāsamṛddha; stathā nirāśīrguṇatāmupaiti. paraṃ tyajantīha vilobhyamānā; hutāśanaṃ vāyurivendhanastham ॥12-199-26॥
[बुद्धि (buddhi) - intellect; प्रहीणः (prahīṇaḥ) - deprived; मनसा (manasā) - by mind; समृद्धः (samṛddhaḥ) - prosperous; स्तथा (stathā) - in that way; निराशीः (nirāśīḥ) - hopeless; गुणताम् (guṇatām) - virtue; उपैति (upaiti) - attains; परम् (param) - supreme; त्यजन् (tyajan) - abandoning; तीह (tīha) - here; विलोभ्यमाना (vilobhyamānā) - being enticed; हुताशनम् (hutāśanam) - fire; वायुः (vāyuḥ) - wind; इव (iva) - like; इन्धनस्थम् (indhanastham) - situated in fuel;]
(Deprived of intellect, prosperous by mind, in that way, hopeless, attains virtue. Abandoning the supreme here, being enticed, like wind (leaves) fire situated in fuel.)
One who is deprived of intellect but prosperous in mind, thus hopeless, attains virtue. But abandoning the supreme here, being enticed, is like the wind leaving the fire that is situated in fuel.
गुणादाने विप्रयोगे च तेषां; मनः सदा बुद्धिपरावराभ्याम्। अनेनैव विधिना सम्प्रवृत्तो; गुणादाने ब्रह्मशरीरमेति ॥१२-१९९-२७॥
guṇādāne viprayoge ca teṣāṃ; manaḥ sadā buddhiparāvarābhyām। anenaiva vidhinā sampravṛtto; guṇādāne brahmaśarīrameti ॥12-199-27॥
[गुण-अदाने (guṇa-adāne) - in the giving of qualities; विप्रयोगे (viprayoge) - in separation; च (ca) - and; तेषां (teṣāṃ) - of them; मनः (manaḥ) - mind; सदा (sadā) - always; बुद्धि-परावराभ्याम् (buddhi-parāvarābhyām) - by the higher and lower intellect; अनेन-एव (anena-eva) - by this indeed; विधिना (vidhinā) - by the method; सम्प्रवृत्तः (sampravṛttaḥ) - engaged; गुण-अदाने (guṇa-adāne) - in the giving of qualities; ब्रह्म-शरीरम् (brahma-śarīram) - the body of Brahman; एति (eti) - attains;]
(In the giving of qualities, in separation, and of them, the mind is always (engaged) by the higher and lower intellect. By this very method, being engaged, in the giving of qualities, one attains the body of Brahman.)
When qualities are given or separated, their mind is always governed by both higher and lower intellect. By this very method, being thus engaged, one attains the body of Brahman.
अव्यक्तात्मा पुरुषोऽव्यक्तकर्मा; सोऽव्यक्तत्वं गच्छति ह्यन्तकाले। तैरेवायं चेन्द्रियैर्वर्धमानै; र्ग्लायद्भिर्वा वर्तते कर्मरूपः ॥१२-१९९-२८॥
avyaktātmā puruṣo'vyaktakarmā; so'vyaktatvaṃ gacchati hyantakāle. tairevāyaṃ cendriyaivardhamānaiḥ; glāyadbhirvā vartate karmarūpaḥ ॥12-199-28॥
[अव्यक्तात्मा (avyaktātmā) - having an unmanifested self; पुरुषः (puruṣaḥ) - person; अव्यक्तकर्मा (avyaktakarmā) - having unmanifested actions; सः (saḥ) - he; अव्यक्तत्वम् (avyaktatvam) - the state of being unmanifested; गच्छति (gacchati) - goes; हि (hi) - indeed; अन्तकाले (antakāle) - at the end time; तैः (taiḥ) - by those; एव (eva) - indeed; अयम् (ayam) - this; च (ca) - and; इन्द्रियैः (indriyaiḥ) - by the senses; वर्धमानैः (vardhamānaiḥ) - increasing; ग्लायद्भिः (glāyadbhiḥ) - by those decaying; वा (vā) - or; वर्तते (vartate) - remains; कर्मरूपः (karmarūpaḥ) - having the form of action;]
(Having an unmanifested self, the person of unmanifested actions indeed goes to the state of being unmanifested at the end time. By those very senses, whether increasing or decaying, this one remains in the form of action.)
The person whose self and actions are unmanifested reaches the unmanifested state at the end. Through those very senses, whether they are increasing or decaying, he continues to exist in the form of action.
सर्वैरयं चेन्द्रियैः सम्प्रयुक्तो; देहः प्राप्तः पञ्चभूताश्रयः स्यात्। नासामर्थ्याद्गच्छति कर्मणेह; हीनस्तेन परमेणाव्ययेन ॥१२-१९९-२९॥
sarvair ayaṃ cendriyaiḥ samprayukto; dehaḥ prāptaḥ pañcabhūtāśrayaḥ syāt। nāsāmarthyād gacchati karmaṇeha; hīnas tena parameṇāvyayena ॥12-199-29॥
[सर्वैः (sarvaiḥ) - by all; अयम् (ayam) - this; च (ca) - and; इन्द्रियैः (indriyaiḥ) - by the senses; सम्प्रयुक्तः (samprayuktaḥ) - joined; देहः (dehaḥ) - body; प्राप्तः (prāptaḥ) - obtained; पञ्चभूताश्रयः (pañcabhūtāśrayaḥ) - having the support of the five elements; स्यात् (syāt) - may be; न (na) - not; असामर्थ्यात् (asāmarthyāt) - from incapacity; गच्छति (gacchati) - goes; कर्मणि (karmaṇi) - to action; इह (iha) - here; हीनः (hīnaḥ) - deprived; तेन (tena) - by that; परमेण (parameṇa) - by the supreme; अव्ययेन (avyayena) - by the imperishable;]
(This body, joined by all the senses, having obtained the support of the five elements, may exist. Here, due to incapacity, one deprived of that supreme imperishable does not go to action.)
This body, united with all the senses and supported by the five elements, may exist. But here, due to incapacity, one who is deprived of that supreme imperishable does not engage in action.
पृथ्व्या नरः पश्यति नान्तमस्या; ह्यन्तश्चास्या भविता चेति विद्धि। परं नयन्तीह विलोभ्यमानं; यथा प्लवं वायुरिवार्णवस्थम् ॥१२-१९९-३०॥
pṛthvyā naraḥ paśyati nāntamasyā; hy antaś cāsyā bhavitā ceti viddhi. paraṃ nayantīha vilobhyamānaṃ; yathā plavaṃ vāyur ivārṇavastham ॥12-199-30॥
[पृथ्व्या (pṛthvyā) - by the earth; नरः (naraḥ) - man; पश्यति (paśyati) - sees; न (na) - not; अन्तम् (antam) - end; अस्या (asyā) - of her; हि (hi) - indeed; अन्तः (antaḥ) - end; च (ca) - and; अस्या (asyā) - of her; भविता (bhavitā) - will be; च (ca) - and; इति (iti) - thus; विद्धि (viddhi) - know; परम् (param) - beyond; नयन्ति (nayanti) - lead; इह (iha) - here; विलोभ्यमानम् (vilobhyamānam) - being enticed; यथा (yathā) - as; प्लवम् (plavam) - raft; वायुः (vāyuḥ) - wind; इव (iva) - like; अर्णवस्थम् (arṇavastham) - situated in the ocean;]
(By the earth, man sees not the end of her; indeed, the end of her will be, thus know. Beyond, they lead here the one being enticed; as a raft, the wind, like, situated in the ocean.)
A man cannot see the end of the earth; know that her end will come. Those who are enticed are led further and further, just as a raft on the ocean is driven by the wind.
दिवाकरो गुणमुपलभ्य निर्गुणो; यथा भवेद्व्यपगतरश्मिमण्डलः। तथा ह्यसौ मुनिरिह निर्विशेषवा; न्स निर्गुणं प्रविशति ब्रह्म चाव्ययम् ॥१२-१९९-३१॥
divākaro guṇamupalabhya nirguṇo; yathā bhaved vyapagatarāśmimaṇḍalaḥ। tathā hyasau muniriha nirviśeṣavān sa nirguṇaṃ praviśati brahma cāvyayam ॥12-199-31॥
[दिवाकरः (divākaraḥ) - sun; गुणम् (guṇam) - attribute; उपलभ्य (upalabhya) - having obtained; निर्गुणः (nirguṇaḥ) - devoid of attributes; यथा (yathā) - just as; भवेत् (bhavet) - would become; व्यपगत (vyapagata) - departed; रश्मि-मण्डलः (raśmi-maṇḍalaḥ) - circle of rays; तथा (tathā) - so; हि (hi) - indeed; असौ (asau) - this; मुनिः (muniḥ) - sage; इह (iha) - here; निर्विशेषवान् (nirviśeṣavān) - possessing no distinctions; सः (saḥ) - he; निर्गुणम् (nirguṇam) - the attributeless; प्रविशति (praviśati) - enters; ब्रह्म (brahma) - Brahman; च (ca) - and; अव्ययम् (avyayam) - imperishable;]
(The sun, having obtained attribute, becomes devoid of attributes just as the circle of rays departs; so indeed, this sage here, possessing no distinctions, he enters the attributeless, imperishable Brahman.)
Just as the sun, after manifesting its qualities, becomes devoid of them when its rays are gone, so too does this sage, having transcended all distinctions, enter the attributeless and imperishable Brahman.
अनागतिं सुकृतिमतां परां गतिं; स्वयम्भुवं प्रभवनिधानमव्ययम्। सनातनं यदमृतमव्ययं पदं; विचार्य तं शमममृतत्वमश्नुते ॥१२-१९९-३२॥
anāgatiṃ sukṛtimatāṃ parāṃ gatiṃ; svayambhuvaṃ prabhavanidhānamavyayam. sanātanaṃ yadamṛtamavyayaṃ padaṃ; vicārya taṃ śamamamṛtatvamaśnute ॥12-199-32॥
[अनागतिं (anāgatiṃ) - not-coming; सुकृतिमतां (sukṛtimatāṃ) - of the virtuous; परां (parāṃ) - supreme; गतिं (gatiṃ) - state; स्वयम्भुवं (svayambhuvaṃ) - self-existent; प्रभवनिधानम् (prabhavanidhānam) - origin and dissolution; अव्ययम् (avyayam) - imperishable; सनातनं (sanātanam) - eternal; यत् (yat) - which; अमृतम् (amṛtam) - immortal; अव्ययम् (avyayam) - imperishable; पदं (padaṃ) - state; विचार्य (vicārya) - having considered; तम् (tam) - that; शमम् (śamam) - tranquility; अमृतत्वम् (amṛtatvam) - immortality; अश्नुते (aśnute) - attains;]
(Not-coming, of the virtuous, supreme state; self-existent, origin and dissolution, imperishable. Eternal, which is immortal, imperishable state; having considered that, tranquility, immortality attains.)
By contemplating that supreme, imperishable, eternal, self-existent state—the immortal and imperishable abode which is the origin and dissolution—one attains tranquility and immortality.
