12.199
manuruvāca॥
Manu said.
yadā te pañcabhiḥ pañca vimuktā manasā saha। atha taddrakṣyase brahma maṇau sūtram ivārpitam ॥12-199-1॥
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.
tadeva ca yathā sūtraṃ suvarṇe vartate punaḥ। muktāsvatha pravāleṣu mṛnmaye rājate tathā ॥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)
tadvad-goṣu manuṣyeṣu tadvad-hasti-mṛgādiṣu। tadvat-kīṭa-pataṅgeṣu prasaktātmā svakarmabhiḥ ॥12-199-3॥
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.
yena yena śarīreṇa yadyat karma karoty ayam। tena tena śarīreṇa tattat phalam upāśnute ॥12-199-4॥
Whatever actions a person performs with whichever body, with that very body he experiences the corresponding results.
yathā hy ekarasā bhūmir oṣadhy-ātmānusāriṇī। tathā karmānugā buddhir antarātmānudarśinī ॥12-199-5॥
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.
jñānapūrvodbhavā lipsā lipsāpūrvābhisandhitā। abhisandhipūrvakaṃ karma karmamūlaṃ tataḥ phalam ॥12-199-6॥
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.
phalaṃ karmātmakaṃ vidyātkarma jñeyātmakaṃ tathā। jñeyaṃ jñānātmakaṃ vidyājjñānaṃ sadasadātmakam ॥12-199-7॥
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.
jñānānāṃ ca phalānāṃ ca jñeyānāṃ karmaṇāṃ tathā। kṣayānte tatphalaṃ divyaṃ jñānaṃ jñeyapratiṣṭhitam ॥12-199-8॥
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.
mahaddhi paramaṃ bhūtaṃ yuktāḥ paśyanti yoginaḥ। abudhāstaṃ na paśyanti hyātmasthā guṇabuddhayaḥ ॥12-199-9॥
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.
pṛthivī-rūpato rūpam apām iha mahattaram। adbhyo mahattaraṃ tejas tejasaḥ pavano mahān ॥12-199-10॥
The form of earth is surpassed by that of water here; fire is greater than water, and wind is greater than fire.
pavanācca mahadvyoma tasmātparataraṃ manaḥ। manaso mahatī buddhirbuddheḥ kālo mahānsmṛtaḥ ॥12-199-11॥
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.
kālāts bhagavān viṣṇur yasya sarvam idaṃ jagat। nādir na madhyaṃ naivāntas tasya devasya vidyate ॥12-199-12॥
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.
anāditvādamadhyatvādanantatvācca so'vyayaḥ। atyeti sarvaduḥkhāni duḥkhaṃ hyantavaducyate ॥12-199-13॥
Because he is without beginning, middle, or end, and is imperishable, he transcends all sufferings; suffering is said to have an end.
tadbrahma paramaṃ proktaṃ taddhāma paramaṃ smṛtam। tadgatvā kālaviṣayādvimuktā mokṣamāśritāḥ ॥12-199-14॥
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.
guṇais tv etaiḥ prakāśante nirguṇatvāt tataḥ param। nivṛttilakṣaṇo dharmas tathānantyāya kalpate ॥12-199-15॥
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.
ṛco yajūṃṣi sāmāni śarīrāṇi vyapāśritāḥ। jihvāgreṣu pravartante yatnasādhyā vināśinaḥ ॥12-199-16॥
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.
na caivamiṣyate brahma śarīrāśrayasambhavam। na yatnasādhyaṃ tadbrahma nādimadhyaṃ na cāntavat ॥12-199-17॥
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.
ṛcām ādis tathā sāmnāṃ yajuṣām ādir ucyate। antaś cādimatāṃ dṛṣṭo na cādir brahmaṇaḥ smṛtaḥ ॥12-199-18॥
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.
anāditvād anantatvāt tad anantam athāvyayam। avyayatvāc ca nirdvandvaṃ dvandvābhāvāt tataḥ param॥12-199-19॥
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.
adṛṣṭato'nupāyācca apyabhisandheśca karmaṇaḥ। na tena martyāḥ paśyanti yena gacchanti tatparam ॥12-199-20॥
Because of the unseen, lack of means, and intention in action, mortals do not perceive that by which they reach the supreme.
viṣayeṣu ca saṁsargāc chāśvatasya ca darśanāt। manasā cānyad ākāṅkṣan paraṁ na pratipadyate ॥12-199-21॥
Because of association with sense objects and the perception of permanence, and as the mind desires something else, the highest is not attained.
guṇānyad iha paśyanti tad icchanti apare janāḥ। paraṃ naivābhikāṅkṣanti nirguṇatvād guṇārthinaḥ॥12-199-22॥
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.
guṇairyastvavarairyuktaḥ kathaṃ vidyādguṇānimān। anumānāddhi gantavyaṃ guṇairavayavaiḥ saha ॥12-199-23॥
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.
sūkṣmeṇa manasā vidmo vācā vaktuṃ na śaknumaḥ। mano hi manasā grāhyaṃ darśanena ca darśanam ॥12-199-24॥
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.
jñānena nirmalīkṛtya buddhiṃ buddhyā tathā manaḥ। manasā cendriyagrāmamanantaṃ pratipadyate ॥12-199-25॥
By purifying the intellect with knowledge, then the mind with the intellect, and then the senses with the mind, one ultimately attains the infinite.
buddhiprahīṇo manasāsamṛddha; stathā nirāśīrguṇatāmupaiti. paraṃ tyajantīha vilobhyamānā; hutāśanaṃ vāyurivendhanastham ॥12-199-26॥
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.
guṇādāne viprayoge ca teṣāṃ; manaḥ sadā buddhiparāvarābhyām। anenaiva vidhinā sampravṛtto; guṇādāne brahmaśarīrameti ॥12-199-27॥
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.
avyaktātmā puruṣo'vyaktakarmā; so'vyaktatvaṃ gacchati hyantakāle. tairevāyaṃ cendriyaivardhamānaiḥ; glāyadbhirvā vartate karmarūpaḥ ॥12-199-28॥
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.
sarvair ayaṃ cendriyaiḥ samprayukto; dehaḥ prāptaḥ pañcabhūtāśrayaḥ syāt। nāsāmarthyād gacchati karmaṇeha; hīnas tena parameṇāvyayena ॥12-199-29॥
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.
pṛthvyā naraḥ paśyati nāntamasyā; hy antaś cāsyā bhavitā ceti viddhi. paraṃ nayantīha vilobhyamānaṃ; yathā plavaṃ vāyur ivārṇavastham ॥12-199-30॥
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.
divākaro guṇamupalabhya nirguṇo; yathā bhaved vyapagatarāśmimaṇḍalaḥ। tathā hyasau muniriha nirviśeṣavān sa nirguṇaṃ praviśati brahma cāvyayam ॥12-199-31॥
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.
anāgatiṃ sukṛtimatāṃ parāṃ gatiṃ; svayambhuvaṃ prabhavanidhānamavyayam. sanātanaṃ yadamṛtamavyayaṃ padaṃ; vicārya taṃ śamamamṛtatvamaśnute ॥12-199-32॥
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.
