मनुरुवाच यथा व्यक्तमिदं शेते स्वप्ने चरति चेतनम्। ज्ञानमिन्द्रियसंयुक्तं तद्वत् प्रेत्य भवाभवौ॥
As in a dream this body (inactive) and the enlivening spirit in its subtile form, separating itself from the former, walks forth, so, in the state called deep sleep (or death), the subtile forin with all the senses becomes inactive, and the Understanding, separated from it, remains awake. The same is the case with Existence and Non-Existence.
यथाम्भसि प्रसन्ने तु रूपं पश्यति चक्षुषा। तद्वत्प्रसन्नेन्द्रियत्वाज्ज्ञेयं ज्ञानेन पश्यति॥
As when a sheet of water is clear, images reflected in it can be seen by the eye, similarly, if the senses be undisturbed, the Soul is capable of being seen by the understanding.
स एव लुलिते तस्मिन् यथा रूपं न पश्यति। तथेन्द्रियाकुलीभावे ज्ञेयं ज्ञाने न पश्यति॥
If, however, the piece of water is agitated, the person standing by it can no longer sce those images. Likewise, if the senses become disturbed, the Soul can no longer be seen by the understanding.
अबुद्धिरज्ञानकृता अबुद्ध्या कृष्यते मनः। दुष्टस्य मनसः पञ्च सम्प्रदुष्यन्ति मानसाः॥
Ignorance produces Delusion. Delusion possesses the mind. When the mind becomes impure, the five senses which have the mind for their refuge becomed corrupted also.
अज्ञानतृप्तो विषयेष्ववगाढो न तृप्यते। अदृष्टवच्च भूतात्मा विषयेभ्यो निवर्तते॥
Overfilled with Ignorance, and sunk in their mire of worldly objects, one cannot enjoy the sweets of contentment or tranquillity. The Soul with its good and evil acts, returns again and again to the objects of the world.
तर्षच्छेदो न भवति पुरुषस्येह कल्मषात्। निवर्तते तदा तर्षः पापमन्तगतं यदा॥
On account of sin one's thirst is never satisfied. One's thirst is then satisfied when one's sin is dissipated.
विषयेषु तु संसर्गाच्छाश्वतस्य तु संश्रयात्। मनसा चान्यथा काङ्क्षन् परं 7 प्रतिपद्यते॥
On account of attachment to earthly objects, which has a tendency, to multiply itself, one wishes for things other than those for which one should wish, and accordingly fails to attain to the Supreme.
ज्ञानमुत्पद्यते पुंसां क्षयात् पापस्य कर्मणः। यथाऽऽदर्शतले प्रख्ये पश्यत्यात्मानमात्मनि॥
From the destruction of all sinful acts, knowledge originates in When Knowledge arises a person sees his Soul in his understanding even as one sees his own image in a polished mirror. men.
प्रसृतैरिन्द्रियैर्दुःखी तैरेव नियतैः सुखी। तस्मादिन्द्रियरूपेभ्यो यच्छेदात्मानमात्मना॥
One reaps misery for his senses being not controlled. One acquires happiness on account of his senses being restrained. Therefore, a person should control his mind by self-exertion from objects apprehended by the senses.
इन्द्रियेभ्यो मनः पूर्वं बुद्धिः परतरा ततः। बुद्धेः परतरं ज्ञानं ज्ञानात् परतरं महत्॥
Above the senses is the mind; above the mind is the understanding; above the understanding is the Soul; above the Soul is the Supreme.
अव्यक्तात् प्रसृतं ज्ञानं ततो बुद्धिस्ततो मनः। मनः श्रोत्रादिभिर्युक्तं शब्दादीन् साधु पश्यति॥
From the Unmanifest originates the Soul; from the Soul has originated the understanding; from the understanding has' originated the mind. When the mind is united with the senses, than it apprehends sound and the other objects of the senses.
यस्तांस्त्यजति शब्दादीन् सर्वाश्च व्यक्तस्तथा। विमुञ्चत् प्राकृतान्ग्रामांस्तान् मुक्त्वामृतमश्नुते॥
He who renounces those objects as well as all those that are manifest, he who liberates himself from all things that arise from primordial matter, enjoys immortality.
उद्यन् हि सविता यद्वत्सृजते रश्मिमण्डलम्। स एवास्तमपागच्छंस्तदेवात्मनि यच्छति॥
The Sun rising spreads his rays. When he sets, he withdraws to himself those very rays that were spread by him.
अन्तरात्मा तथा देहमाविश्येन्द्रियरश्मिभिः। प्राप्येन्द्रियगुणान् पञ्च सोऽस्तमावृत्य गच्छति॥
Similarly, the Soul, entering the body, obtains the fivefold objects of the senses by spreading over them his rays represented by the senses. When, however, he turns back, he is said to set by withdrawing those rays to himself.
प्रणीतं कर्मणा मार्ग नीयमानः पुनः पुनः। प्राप्नोत्ययं कर्मफलं प्रवृत्तं धर्ममाप्तवान्॥
Continually driven along the path that is created by acts, he reaps the fruit of his acts for his having followed the practice of acts.
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥
Desire for the object of the senses does not affect a person who has no such desire. Desire, leaves him who has seen his soul, which, of course, is entirely free from desire.
बुद्धिः कर्मगुणैींना यदा मनसि वर्तते। तदा सम्पद्यते ब्रह्म तत्रैव प्रलयं गतम्॥
When the Understanding, shorn of the attachment to the objects of the senses, is concentrated in the mind, then does one succeed in attaining to Brahma, for it is there that the mind with with the understanding withdrawn into it can possibly be destroyed.
अस्पर्शनम शृण्वानमनास्वादमदर्शनम्। अघ्राणमवितर्कं च सत्त्वं प्रविशते परम्॥
Brahma is not an object of touch or of hearing, or of taste, or of sight, or of smell, or of any other inference. Only the Understanding can get it.
मनस्याकृतयो मग्ना मनस्त्वभिगतं मतिम्। मतिस्त्वभिगता ज्ञानं ज्ञानं चाभिगतं परम्॥
All objects that the mind apprehends through the senses can be withdrawn into the mind; the mind can be withdrawn into the understanding; the Understanding can be withdrawn into the Soul, and the Soul into the Supreme.
नेन्द्रियैर्मनसः सिद्धिर्न बुद्धिं बुद्ध्यते मनः। न बुद्धिर्बुद्ध्यतेऽव्यक्तं सूक्ष्मं त्वेतानि पश्यति॥
The senses cannot lead to the success of the mind. The mind cannot apprehend the Understanding. The Understanding cannot apprehend the manifested Soul. The Soul, however, which is subtile, sees these all.