Manu explains the greatness of knowledge, intellect, true nature of the everlasting soul, the union of Atma with Paramatma, attaining Param Brahma and Tatva of Paramatma
After Yudhisthira was crowned as King of Hastinapur, Lord Krishna freed great Bhishma from all of his sufferings before his death and requested him to relieve Yudhisthira from mourning over the lifeless Kshatriyas by the way of advising him on Dharma. Yudhisthira asked, “Grandfather! what is the end result of Jnana yoga, Vedas and Vedokta Niyama Agnihotra and so forth.? How to have consciousness of the Supreme Soul who resides within all beings?” In this regard, Bhishma gave an example of ancient history in the form of dialogue between superb Manu and Maharishi Brihaspati. Let us know about it.
Once upon a time, Maharishi Brihaspati, the head of the congregation of gods and sages, bowed down to Manu, the supreme creator of the people, and asked, “Lord! who is the cause of this world, for which Vedic actions are carried out, whom Brahmins describe as the fruit (Param Brahma Paramatma) that is attained on reaching consciousness, and thru the hymns of the Vedas, that eternal thing which does not come to light absolutely, Describe that everlasting factor for me? What's that blissful fruit, how it is attained and where is its position which the scholars expert in the Arthashastra, Agama (Veda) and Mantra worship through many great yajna rituals and cow donations? Lord! what's that ancient factor From which the earth, the earthly objects, the air, the sky, the water creatures, the water, the environment and the deities are born? whatever a person has knowledge of, he wants to get it and when the desire arises to get it, he starts giving efforts for it but I do not know anything about that ancient quintessential thing; Then how do I try falsely to get it? I have written Rig, Sama and Yajurveda and Chhandaka i.e. Atharvaveda and motion of constellations, Nirukta, Grammar, Kalpa And even though I have studied, I couldn't realize the material cause of the five great elements of the sky. Therefore, you describe this complete subject to me in general and in unique phrases. What's the end result of having philosophy? What's the result of karma? How does a self-respecting soul come out of the body and then enter another body?”
Manu said, “whatever object is dear to one, it is said to be happiness and which is unpleasant is referred to as sadness. For this reason, to get dear and get rid of evil, rituals of Karma have been started and not to acquire both good and terrible, jnana-yoga has been taught. The ways of Karma that are mentioned within the Vedas are often fruitful. Only one who's free from these desires can obtain the Supreme Soul. A person who is engaged in numerous types of paths with the desire for happiness does not gain to God.”
Brihaspati said, “Lord! Happiness is desired by everyone and sorrow is not dear to anybody. The desire which is there for the attainment of goodness and the prevention of evil, that is what makes human beings act and by them fulfils their desires; So how can you surrender on desire?”
Brahma has created the world with each mind and karma. Consequently, these both are virtuous paths for human beings. Karma has been visible of two sorts - one eternal and the other perishable. The cause of salvation is eternal. The renunciation of Kaal's desire, carried out by means of the mortal mind, which leads to the attainment of everlasting and mortal pleasures, is the reason for making the actions eternal and achieving the Supreme Brahma thru them. Whilst the night passes and the cover of darkness is eliminated, The doer's eye, having its brightened form, keeping the tendency to walk, sees the discardable thorns etc. lying on the way, likewise, the intellect, having eliminated the veil of illusion, is prepared with the light of knowledge and sees the inauspicious action to be discarded. When people understand that there are snakes, thorns and holes on the way, then they get away from them. Accordingly, you can at once see the unique end result of Jnana or Gyana. Reciting all the mantras in a systematic manner, performing the rituals of yajna according to the Vedokta regulation, giving due Dakshina, donating food and concentration of the mind - simplest while these five parts are completed, the entire fruit of the yajna-karma is attained. According to the learned men, the Vedas say that actions are three-fold i.e. sattvik, rajas and tamas; that is why mantras are also of three sorts from different types. Due to the fact rituals are achieved simplest by way of chanting mantras. Further, the method of these actions, the work to be accomplished for them, the fulfilment of the desired fruit by means of the mind and the bearer of it the soul-conscious soul- all these are of another three types. Word, form, holy taste, pleasant touch and delightful smell-these are the fruits of karma; but a person situated in this body is not able to attain these fruits. The attainment of the fruits of karma is beneath the divine. The soul, whoever does bad or good deeds with the body, enjoys its fruits most effective after being attached to the body. Due to the fact, the body is the place to enjoy happiness and sorrow. Man faces the fruit of his karma thru speech whichever is executed by way of his voice, and additionally, he gets the end result from the mind that has been carried out with his mind only. Identically, being inspired by virtues, he has to go through the auspicious results of that Karma, like a fish gets carried away by the glide of water, within the equal manner a the person follows the Karma he has done earlier. He has to go with the flow. But in that case, that superior embodied living being is satisfied when he gets good consequences and turns into sad when he receives inauspicious results. This is the person’s foolishness.
From which the entire world has arisen, knowing which the wise men, who have control over the mind, cross this world and attain the Supreme state, and through the mantras of the Vedas, I will now describe that Supreme factor whose elemental form isn't completely illuminated. He is free from all kinds of odour, word, contact and shape. He cannot be acquired even by means of thoughts, mind and speech. He is latent, unique and devoid of form. But, he has created the subjects like form, essence etc. for the people. He is neither a girl, nor a man, nor eunuch, he is neither true, nor false, and is indestructible. Only Brahma jnani men can see him. His ever does not decay; that's why that imperishable Parabrahma Paramatma is known as Avinashi Akshar.” (Manu explained the renunciation of desires, the greatness of Jnana and attaining Param Brahma.)
“Manu says, “Brihaspati! From the imperishable God, the sky, the air from the sky, the fire from the air, the water from the fire, the earth from the water and the complete earthly world originates on this earth itself. With these bodies, the dwelling beings merge within the water. Then they merge into the fire, from the fire into air and air to sky. From the sky in the time of creation again they arise in the aforesaid sequence. But knowledgeable individuals, attain to the Supreme Soul within the form of salvation. He is not born once more in this world. God is neither hot nor cold, neither gentle nor sharp, neither sour nor astringent, neither sweet nor raw. He is devoid of words, odour and form. His shape is the most excellent and unique. The skin that feels the touch, the tongue that tastes the juice, the ear that perceives the word and the eyes that feel it, these senses can't reveal God. Human beings who're devoid of spiritual understanding can not revel in the Supreme Soul. The sages say that the supreme soul is the root of the doer who for whatever reason, for whatever purpose, in whatever country or time, for the sake of dear or unpleasant, does karma in passion or hatred by taking shelter of Pravrtti. The supreme soul is the ultimate purpose, the universal, pervading and their means, who is always situated in the whole world, the cause of all and the doer of everything. The conscious knowledge is situated inside the best and inferior bodies obtained according to one's deeds without any opposition. Just as a lamp lit by way of fire itself illuminates other things located nearby, in an equal manner, the five senses located in this body, illuminated by the light of the knowledge of consciousness, illuminate the objects. Their illumination is subjected to conscious illumination, are subservient and not capable of automatically lighting up. Simply as the king is superior to the ministers, so the originator knowledge is superior to the five senses. Just because of the crests of fire, the velocity of the wind, the rays of the sun and the flowing water of rivers – they continually come and go, within the identical manner, the bodies of the incarnate also are in the flow of movement. No one can see the inner soul which is different from the body. The wise man, who has absorbed the mind and the senses with the intellect via yoga, realizes the supreme of this knowledge and the soul. An elegant man with pure thoughts and intellect must realize the body apart from himself. One who does not understand this, keeps on taking birth from one body to another.
The soul is completely one of a kind from the body. It never suffers from the defects of its origin, growth, decay and death etc. However a hapless person, with regards to the end result of his previous karma, is going to another body including the subtle body. No one can see the nature of the soul through these eye-sights, cannot even contact it with his skin. No work of knowing the soul can be executed by way of the senses. These senses do not see him; however, that soul sees them all. As if some iron etc. fabric becomes red in shade from the heat of the fire burning nearby and the quality of flammability additionally is available in a small quantity; however it does not own its true inner form and quality, The shape of the soul is visible only in the collective body of the sense organs, however, their collective body is not conscious and as the form of the nearest item, so also the form of that fire appears. similarly, whilst a man renounces his visible body and enters another invisible body, then leaving the first gross body to meet the five great elements, takes shelter of another body and assumes it as his own form. Whilst the soul-conscious soul leaves the body, then the part of the sky in that body radiates in the sky, a part of air dissolves in air, a part of the fire in fire, a part of the water in water and part of the earth in the earth. But the elements like hearing, etc who're the dependents of these numerous bhutas, do not dissolve and stay in their respective actions and take shelter of the Pancha bhutas by going to another body. The hearing senses from the sky, the smell senses from the earth, the form and the vipaka (the eye-sense) are illuminated. The senses of taste are depending on water, and touching senses are the form of air. The five objects of the five senses and the five senses additionally reside in the 5 subtle elements, Shabd, the objects, the sky, the bhutas and the sound, all the senses comply with the mind. The mind follows the intellect and the intellect takes refuge of the soul. when the soul is located inside the new body acquired by his karma, at that point he receives the fruits of the good and inauspicious deeds he has done earlier. In addition, the subtle Atmantattva also seems within the form of a body due to its union with the intellect, form in a body. As a clean reflect shows the mirrored image of its face, similarly, the nature of the soul is a pure intellect is seen” (Here Manu explained regarding knowing the true nature of Soul and Intellect.)
Manu stated, “Brihaspati! The conscious element referred to as Jiva, which corresponds with the intellect, recalls the objects experienced by the senses for a long time. Although at that point those objects are not related to the senses, they have been disconnected, yet they're etched in the intellect in a sacramental way. It's why they're remembered. This automatically ascertains the existence of the consciousness, apart from the mind. That illuminates one time or numerous times, the whole of the past and the future, do not ignore that which is seen in this life or in other births, and karma in all of the three states which are not separated from each other. Therefore that all-knowing witness, the master soul of the supreme body is one. All the states of the intellect which can be awakened, are divided by the three Gunas - sattva, rajas and tamas. The traits of happiness and sorrow associated with these states are mutually unique. He experiences them all with the connection of the soul intellect. The way as the air in wooded area fire ignites the fire, in addition, the soul gives consciousness to the senses. The skin can't touch it, eyes can't see it due to the fact it is also the illuminator of the senses. The form of that soul can not be heard through the sense organs: due to the fact it is wordless. The senses like the ear by itself cannot know you. The soul is omniscient and the witness of all. Being omniscient, it knows all of them.
Just like to the other side of the Himalayas mountain and the surface of the moon has not been seen by people, even then on its basis. It cannot be said that their side and back facet do not exist. Within the identical manner, the soul of his inner knowledge living within all beings, being very subtle, has in no way been visible by way of the eyes. Therefore it can't be said equally that there's no soul. Everyone has the knowledge of the soul of self in this form 'i am, however, there's no real know-how. Due to this man is not dependent on it. Form-like substances remain formless before their origin and after their destruction. The wise determine their formlessness. By the rising and setting of the solar, the learned just as with the intellect can decide the movement of the unseen sun, further intelligent people recognise the transcendental Brahma thru a light within the shape of intellect and need to merge this obvious phenomenon into the Paramatma in the form of knowledge. A person can recognize the soul in all the bodies as the knowable form of the body only through knowledge. Simply as the senses cannot know any knowable by the senses, similarly here the supreme intellect is also not able to see that supremely perceptible principle on its own. But it is the Knower Purush who realizes it through the mind, just as the moon isn't visible on the new moon because it turns lightless. But at that time it'd not perish. Likewise, it ought to also be understood about the soul inside the body, i.e. even though the soul is invisible, it is not. It ought to be understood that simply because the moon is not seen on the new moon due to the fact it is detached from its luminous place, within the identical way the embodied soul isn't always seen whilst it's far separated from the body, Then the same moon starts appearing once more after finding an area elsewhere in the sky, in like manner, the soul reappears after taking another body. The direct vision of birth, growth and decay isn't an attitude of the moon visible in the lunar system. In the same manner, the body itself is born and not the soul. In that body, as a person is born, it grows and reaches different stages like adolescence, puberty and many others. If the moon appears again within the form of an image, then it is believed that it is the same moon. Identically, even after coming into another body, that embodied soul is the same. As the dark form of Rahu comes towards the moon, it is not seen to be leaving, the soul also comes into the body and isn't always seen leaving it. Consider it as while the Moon is blended with the sun throughout a sun eclipse, Rahu is seen within the form of a shadow within the sun, in addition, whilst the soul is united with the body, in the body it is attained. Simply as Rahu isn't always attained in the sun when the Moon is separated from the sun, further when the body is separated from the body, the soul within the body isn't visible. Just because the moon joins the constellations at the transcendence of the new moon, so the soul renounces a body. Due to karma, one becomes attached to another body.” (Here Manu explained the everlasting existence of the soul apart from the human body, senses and mind.)
Manu said, “Brihaspati! just as this gross body stays asleep in the dream state and the subtle body moves on, further, upon leaving this body, the soul within the form of knowledge both re-enters the body with the senses or becomes free like Sushupti (deep sleep state consciousness roams the universe separate from the mind). Like a man in clean and still water thru his eyes. sees his own reflection, further, while the senses consisting of the mind become pure and stable, he can realise the self as the knowable with the eyes of knowledge. Simply as the same man can not see his shape inside the moving water, further, while the senses consisting of the mind are fickle, he can't see the soul inside the known shape in the intellect. Due to imprudence, the mind gets corrupted and with that corrupted intellect the mind gets entangled in the vices of attachment. In this manner, because of contamination of the thoughts, the five sense organs beneath it additionally get corrupted. One who is getting pleasure from ignorance, is in no way happy even though he is usually immersed in the depth of human objects. That soul, due to Prarabdha (Past Karma responsible for the present body), comes over and over on this world because of the desire for the pleasures and takes birth. It is only due to sin that the craving of the person in the world does not quit. When sins are destroyed, only then his craving is eliminated. By contact with objects, through being continuously absorbed in them and by means of the desire of the mind for pleasures contrary to the sadhana, one does not attain to the Supreme Soul. It is only when the sins and karmas are extinguished that knowledge emerges in the heart of people. Just like in a clean mirror a person can see his image very well. It is because of the expansion of the senses in the direction of the objects that one will become unhappy and by keeping those under control one turns into happy. Therefore one ought to prevent one's thoughts from the objects of the senses through the intellect.
The mind is superior to the senses, the intellect is superior to the mind, knowledge is superior to the mind, and the Supreme God is superior to knowledge. Knowledge has been transmitted from the avyakt God. From knowledge has emerged the intellect and from the intellect the mind. That mind itself, being related with the senses, feels well the objects of words and so on. The person that renounces the objects of words, the whole expressed elements under their shelter, the gross elements and the nature-communities, that is, disconnects from them, he leaves them and attains the Paramatma in the shape of nectar. Simply because the sun rises and spreads its rays to all facets and while it sets, absorbs all those rays inside itself, similarly the soul enters the body and gets the five objects by the subtle rays of the senses, and as it leaves the body, takes away altogether with itself. The one who has taken refuge of the virtuous and sinful action, that soul is brought again and again at the route of karmas via karma. By way of being confused in the world-cycle, one gets the fruits of karma within the form of happiness and sorrow. Through no longer accepting the objects by the senses, those characteristics of the Purusha get retired. but his attachment to them remains. After figuring out God, that attachment of man additionally goes away. While the mind is free of the qualities of karma and becomes situated in the heart, at that time the soul merges with the Brahma and attains him. Param Brahma Parmatma is devoid of touch, hearing, taste, sight, odour and resolution. That is why only pure intellect can enter into it. The mind is merged in the intellect, the intellect in the knowledge and the knowledge in the divine. There's no accomplishment of the mind thru the senses, the senses do not recognize the mind. The mind does not realize the intellect and the intellect does not know the subtle and subtle souls. But the Avyakt soul sees and knows all these.” (Here Manu explained the way and greatness of Union of Atma with Paramatma.)
Manu stated, “Brihaspati! when any such physical or mental misery comes upon someone, in which it becomes not possible to do the sadhana, then stop considering that sorrow. The best medicine to eliminate sorrow is to give up thinking about it; because taking into account it comes to the fore and grows increasingly more. Therefore, eliminating mental pain with intellect and belief, and physical pain with medicines, which is the essence of science. There is power so that when a person is in sorrow, he does not sit down and cry like a child. Youth, appearance, life, accumulation of wealth, health and meeting of loved ones - all these are impermanent. Prudent guys need to not be attached to these. No person need to grieve for the sorrow which is on the whole country. If there is no way to avoid it, then instead of grieving, one ought to try and get rid of it. There is no doubt that there is more sorrow than happiness in life. One who is more attached to objects suffers unpleasant pain in the form of death due to attachment. The person who renounces each happiness and sorrow attains to the Akshaya Brahma, so those wise men by no means grieve. There may be sorrow in the acquisition of subjects. You can not locate happiness even in their preservation. This achievement is only through sorrow. Therefore, if these perish, one should not worry.
In the knowable form, knowledge emerges from the Supreme Soul and the mind is the quality (action) of knowledge. Whilst it is equipped with the senses, then the mind is drawn to karmas. When the mind becomes devoid of karma-samskaras and is settled in the heart, at the same time the knowledge of Brahma is fully realized thru the samadhi generated by the yoga of meditation. When the seeker achieves the aim of Nirguna in the heart through meditation for the original cause of all, then the knowledge of the real nature of Brahma is attained. But the mind showing the objects of the senses first is not able to see the Nirguna Tattva. Having stopped all of the senses and is situated in the mind with a mere thought, by collecting them all inside the heart, the seeker attains the divine existing beyond that. Simply as the five great elements disappear along with the gunas, further the intellect with all of the senses becomes settled in the heart.
While the introverted intellect is situated inside the heart, then the mind becomes pure. while the mind, which is surrounded by those qualities, by the relation of the senses with words and qualities, turns into full of meditative qualities, then renouncing all those qualities, it attains the Nirguna Brahman. There is no worthy example in this world to give an explanation for that Avyakt Brahman. By means of virtues like austerity, estimation, sama etc., by following caste-based religions and self-study of scriptures, purify the conscience and desire to attain the supreme Brahma through it. Simply as fire moves in dry wood, in the same manner, intellect also moves in the qualities of words, touch, etc. When it leaves the association of those gunas, then, being nirguna attains the Brahma and as long as it remains connected to the gunas, returns after not finding the Brahma. Just like the five senses words in their action are different from other qualities, in the identical manner Param Brahma Parmatma is also completely beyond nature. In this manner, all beings are born from nature and in due course of time, they attain their death. After that, they go to heaven and hell because of virtue and sin. Purusha, nature, intellect, five objects, ten senses, ego, mind, and the five great factors - the group of these twenty-five factors is called a living entity. The first creation of the intellect Tattva is originated from nature itself. After that, from the second time onwards, it starts reflecting thru intercourse. By doing dharma, there is an increase in fame and by way of doing unrighteousness, man gets unfortunate. Someone attached to Prakriti attains Virakt Atma jnana and is liberated.” (Here Manu explained the way to attain Param Brahma.)
Manu stated, “Brihaspati! whilst a person controls the five senses and the mind which includes the five objects of words, at that time he realizes the omnipresent Param Brahma like a thread engulfed in pearls. Simply as the same thread is adorned in strings of gold, in pearls, in corals and beads of clay, in addition, the same God pervades all of the bodies like a cow, horse, human, elephant, and insect and kite. The soul attached to the objects assumes different bodies according to his own karma. Whatever karma this man performs in the body, he experiences the fruit of that action in that body. Simply as there's only one extract inside the earth, yet it produces its extract according to the seed that is sown in it, further the mind illumined by the soul is transmitted from one body to another in line with the actions of the preceding birth. People first have expertise in the subject. Then a desire arises in his thoughts to have it. After that ‘I have to accomplish this work’ this willpower and attempt would start, then the work would be completed and its fruit would be received in this manner, consider that fruit as karma. To know karma, apprehend the form of the things that will come, and the form of expert’s knowledge to understand action and cause. knowledge, fruit, knowable and karma – at the end of all these, which remains in the shape of the fruit, only that is the Supreme Soul pervaded in the knowable and is located within the form of knowledge. Only yogis can see that supreme exquisite Tattva. The ignorant man attached to objects can not see that Param Brahma Parmatma within himself.
In this world, the shape of water is extra than the form of the earth. The velocity is more than the water, the wind is more than the velocity, the sky is more than the wind, the mind is higher, subtle and high-quality than the sky. Greater is the intellect than the mind, greater than the intellect is Kaal, that is, Prakriti. From Kaal, Lord Vishnu is infinite, subtle, superior and great. This entire world is his advent. Lord Vishnu has no beginning, no middle and no end. He's imperishable due to the fact he's devoid of beginning, middle and end. Consequently, he is beyond all sorrows, because only perishable things are sorrowful. The imperishable Vishnu is referred to as Param Brahma. He is the Supreme abode and Supreme pada. On accomplishing him, the living beings are freed from Kaal and emerge as situated in the abode of salvation. Living beings are being expressed within the traits of the living entity, that is, in relation to the body, etc. But the Supreme Soul, being nirguna, is far beyond them. he is the Nivrutti Dharma (Nishkaam Karma), is capable of granting Akshaya Pada (salvation). Rigveda, Yajurveda and Samveda – these are dependent on the body during the study and are on the forefront of the tongue. That's why they're effortless and perishable, their disappearance is natural. But Param Brahma, the Supreme Soul, seems in this manner by taking shelter of the body but isn't as diligent as the study of Vedas. Because he does not have a beginning, middle and end. He is referred to as Rigveda, Yajurveda and Samveda etc. Those who have a beginning, have been seen to end. No beginning of Brahma has been stated. He's indestructible and imperishable, and everlasting. Being imperishable, he is without sorrow. He lacks the dualities of joy and sorrow. This is why he's above all. But due to misfortune, resourcelessness and attachment to the fruits of action, human beings are unable to see that path by which one attains God. Human beings have an attachment to objects. due to the fact, the pleasures of objects are everlasting. They desire to get worldly things from their mind. it is why they don't get the Param Brahma Paramatma. Worldly people want to reap whatever objects they see in this world. The Supreme Param Brahma is the Supreme Soul, there is no desire in the human mind to gain him. Because they are gunarthi (obsessed with desires) and God is nirguna (gunaateet).
How can one who is engrossed in these trivial matters know the divine characteristics? Just as fire is inferred by using smoke, further the nature of the Supreme Soul can be guided through the transcendental qualities of eternity and so on. We can enjoy the form of the Supreme Soul by the mind purified and refined with the aid of meditation, however, cannot describe it thru speech; due to the fact it is best thru the thoughts that the mental object can be grasped and only via the knowledge can be realized by the knowable. Consequently, via knowledge, the imperishable God can be attained by purifying the intellect and the sense through the mind. A person proficient inside the mind, that is, a person occupied of pure and subtle intellect and possessed of mental strength, leaving all of the desires to attain Nirguna Brahman. Men who are devastated by desires additionally give up the divine inside their bodies, and they do not attempt to know and gain Him. Whilst the seeker acquires the traits as a way and removes the thoughts from those worldly gadgets, then his mind stays free from intellectual good and bad feelings. In this way, while the seeker engaged within the means becomes past the qualities, then he realizes the nature of Brahma. His karmas are expressed in the body. therefore, he attains avyakt bhav in the end. But the soul, who's engrossed with desires, comes back to the world with those increased subjective senses, again assumes the body, united with all the senses, this embodied soul becomes dependent on the body within the form of the five elements. Without the power of knowledge and worship and so on., he cannot discover God by mere karmas. Therefore he's deprived of that imperishable God. Even though the man residing on this earth does not see the end of this earth, there is bound to be an end somewhere. Just as the wind blowing up and down the sea by the waves puts the ship at the shore, further, while diving into the sea of the world, a favourable environment make guy crosses the sea of samsara. Within the identical manner, a sage without bias enters here within the imperishable Nirguna Brahman, which does not come from anywhere, is ever-present, is the supreme gati of the virtuous, is Swayambhu (unborn), is the place of origin and destruction of all, is imperishable and eternal, nectar, and is immovable, by attaining the knowledge of that God one attains supreme salvation.” (Here Manu explained the Tatva of Paramatma.)
Ref: Mahabharata book Shanti Parva