मनोऽध्यात्मं मन्तव्यमधिभूतं चन्द्रस्तत्राधिदैवतं नाडी तेषां निबन्धनं यो मनसि यो मन्तव्ये यश्चन्द्रे यो नाड्यां यः प्राणे यो विज्ञाने य आनन्दे यो हृद्याकाशे य एतस्मिन्सर्वस्मिन्नन्तरे संचरति सोऽयमात्मा तमात्मानमुपासीताजरममृतमभयमशोकमनन्तम्
mano'dhyātmaṃ mantavyamadhibhūtaṃ candrastatrādhidaivataṃ nāḍī teṣāṃ nibandhanaṃ yo manasi yo mantavye yaścandre yo nāḍyāṃ yaḥ prāṇe yo vijñāne ya ānande yo hṛdyākāśe ya etasminsarvasminnantare saṃcarati so'yamātmā tamātmānamupāsītājaramamṛtamabhayamaśokamanantam
The mind — on the side of oneself, the thought — on the side of beings, and the moon — on the side of deities; the channel — their bond. Who is in the mind, in the thought, in the moon, in the channel, in the breath, in knowledge, in bliss, in the space of the heart, who moves within all this — He is this very Self. Him let one revere — the unageing, immortal, fearless, sorrowless, endless.
651d54464125 · प्रकाशित 29 जुल॰ 2026, 4:12:03 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The sixth triad, and with it begin the inner instruments: the mind, the thought, and the moon.
The tie of mind and moon comes from the Puruṣa-sūkta, cited in the first khaṇḍa of this very book: “the moon was born from the mind”. Since then it is constant in the śāstras, and the lunar deity is called the lord of the mind.
Its ground is recognisable. The moon has no light of its own — it shines by reflection; and the mind has no object of its own — it is always occupied with something from outside. The moon is changeable, waxes and wanes; and such is the mind, and everyone knows it in himself.
Hence it is said that the mind is stilled by the same thing as the moon: not by its own effort, but by being turned toward the light.
Note also the order of this khaṇḍa. The mind is placed neither first nor last, but in the middle: after the five senses and before reason, selfhood and consciousness. It is neither master nor servant; it is the one through whom the senses communicate with what is deeper.