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‘Movement’ — when, for instance, one moves about, or moves his hand and feet, etc.

‘Touch’ — of things external to the body.

Into these one shall withdraw the Wind.

‘Digestion’ — brought about by the fire in the stomach, — and ‘vision’; — into this he shall withdraw Light; — ‘the best’ — that which exists in the form of the Sun and other luminous substances.

‘Fluids’ — in die form of fats and marrow; — into these he shall withdraw Water.

Such is the withdrawal of the Great Elemental Substances. Next follows the method of withdrawing the gods. — 120

VERSE 12.121

Section XIII - Summing up of the Esoteric Teaching

मनसीन्दुं दिशः श्रोत्रे क्रान्ते विष्णुं बले हरम् ।
वाच्यग्निं मित्रमुत्सर्गे प्रजने च प्रजापतिम् ॥१२१॥

manasīnduṃ diśaḥ śrotre krānte viṣṇuṃ bale haram |
vācyagniṃ mitramutsarge prajane ca prajāpatim ||121||

The Moon into the mind, Space into the ear, Viṣṇu into movement, Hara into strength, Agni into speech, Mitra into the excretions, and Prajāpati into the generative organ. — (121)

Medhātithi’s commentary (manubhāṣya):

The Moon — one shall withdraw into the mind. The ‘Moon’ here does not stand for what we see moving in the sky, but the deity residing in man’s mind.

‘Space into the ear’ — The organ of hearing.

‘Viṣṇu into movement.’ — Whenever one makes any the slightest movement, it is due to the impelling force of Viṣṇu residing in the man’s body.

Similarly ‘Hara into strength’ — When a man rises, and moves about and does work, all this is the effect of strength which is due to the presence of Hara.

Speech is Agni, and the excretions are Mitra; — all this one shall contemplate upon as such.

Having thus withdrawn all into the body, one shall look upon it all as subsisting in the Self.

When the true nature of the Self has been thus comprehended the man realises that he himself is nothing apart from the Supreme Self.

All meditation shall be carried on in this manner. — 121

VERSE 12.122

Section XIII - Summing up of the Esoteric Teaching

प्रशासितारं सर्वेषामणीयांसमणोरपि ।
रुक्माभं स्वप्नधीगम्यं विद्यात् तं पुरुषं परम् ॥१२२॥

praśāsitāraṃ sarveṣāmaṇīyāṃsamaṇorapi |
rukmābhaṃ svapnadhīgamyaṃ vidyāt taṃ puruṣaṃ param ||122||

The ruler of all, who is minuter than the minutest atom, bright like gold, amenable to dream-cognition, — him should one know as the Highest Puruṣa. — (122)

Medhātithi’s commentary (manubhāṣya):

‘Ruler’ — Controller ‘of all’ — from the Brāhmaṇa down to the Śūdra, and so on. The determining of the heat and other characteristics of Fire and other things, — the inner light in the Sun, the movement in the sky of the Sun and the Stars, etc., — the laws regulating the operation of actions and their retribution, — all this is due entirely to the controlling power of the Being here referred to. This is what has been thus described — ‘O Gārgī, it is under the sway of this Imperishable One, that, etc., etc.,” (Bṛhadāraṇyaka Upaniṣad, 3.8.9); — and again, ‘That the Sun shines, and gives rain, the Moon gives light, Agni heats, Wind blows, and Death, the fifth, pursues men,’ etc., etc.

‘Minuter than the minutest atom’ — What is generally regarded as the minutest thing conceivable, — e.g., the hundredth part of the hair-tip, — this Being is devoid of even that small dimension; as is described in the text — ‘It is neither huge nor small’ (Bṛhadāraṇyaka Upaniṣad, 3.8.8.) where all qualities are negatived. This Being is cognisable only by means of an exceptionally keen intellect; but never by any. one who is not very expert, or who is not well-versed in the practice of meditation. — 122

VERSE 12.123

Section XIII - Summing up of the Esoteric Teaching

एतमेके वदन्त्यग्निं मनुमन्ये प्रजापतिम् ।
इन्द्रमेके परे प्राणमपरे ब्रह्म शाश्वतम् ॥१२३॥

etameke vadantyagniṃ manumanye prajāpatim |
indrameke pare prāṇamapare brahma śāśvatam ||123||

This some people call ‘Agni’; others, ‘Manu-Prajāpati’; others, ‘Indra’; others, ‘Prāṇa’; and yet others, ‘the Eternal Brahman.’ — (123)

Medhātithi’s commentary (manubhāṣya):

[The Bhāṣya has nothing to say on this verse.]

VERSE 12.124

Section XIII - Summing up of the Esoteric Teaching

एष सर्वाणि भूतानि पञ्चभिर्व्याप्य मूर्तिभिः ।
जन्मवृद्धिक्षयैर्नित्यं संसारयति चक्रवत् ॥१२४॥

eṣa sarvāṇi bhūtāni pañcabhirvyāpya mūrtibhiḥ |
janmavṛddhikṣayairnityaṃ saṃsārayati cakravat ||124||

He it is who, interpenetrating all beings, with his five forms, makes them, revolve constantly like a wheel, through birth, growth and decay. — (124)

Medhātithi’s commentary (manubhāṣya):

[The Bhāṣya has nothing to say on this verse.]

VERSE 12.125

Section XIII - Summing up of the Esoteric Teaching

एवं यः सर्वभूतेषु पश्यत्यात्मानमात्मना ।
स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम् ॥१२५॥

evaṃ yaḥ sarvabhūteṣu paśyatyātmānamātmanā |
sa sarvasamatāmetya brahmābhyeti paraṃ padam ||125||

He who thus perceives the Self through the Self, in all beings, becomes equal towards all and attains the highest state, Brahman. — (125)

Medhātithi’s commentary (manubhāṣya):

‘Attains Brahman’ — becomes unified with Brahman.

Having cultivated sympathy for all beings, he experiences freedom from all love and hate.

What this lays down is the propriety of concentrating oneself upon the idea of the unity of the Self, not allowing it to be interrupted by any notions of diversity. When the notion of diversity is present, one cannot become ‘equal towards all.’

It is only when one has got rid of all notions of ‘I’ and ‘mine,’ — expressed in such ideas as — ‘This is myself,’ ‘this is mine,’ and so forth, — that his notion of unity becomes fixed, and he attains ‘Brahman,’ which is of the nature of unsurpassed Highest Bliss. That is, he is saved from all evil and attains that desirable result which has been described in the scriptures. — 125

VERSE 12.126

Section XIII - Summing up of the Esoteric Teaching

इत्येतन् मानवं शास्त्रं भृगुप्रोक्तं पठन् द्विजः ।
भवत्याचारवान्नित्यं यथेष्टां प्राप्नुयाद् गतिम् ॥१२६॥

ityetan mānavaṃ śāstraṃ bhṛguproktaṃ paṭhan dvijaḥ |
bhavatyācāravānnityaṃ yatheṣṭāṃ prāpnuyād gatim ||126||

The twice-born man who reads these Ordinances of Manu, shall be ever equipped with virtue and shall attain whatever state he may desire. — (126)

Medhātithi’s commentary (manubhāṣya):

‘Iti’ — indicates the end of the Institutes.

‘He who reads, shall he virtuous.’ Some people explain ‘ācāra,’ ‘virtue,’ as virtuous conduct, in accordance with the ordinances that have been read.

And if he is so, ‘he shall attain whatever state he way desire.’ — 126

***

This is the end of the Ordinances of Manu as declared by Bhṛgu.

Thus ends the Manubhāṣya of Medhātithi.

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