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व्यास उवाच॥
Vyāsa said.
मनः प्रसृजते भावं बुद्धिरध्यवसायिनी। हृदयं प्रियाप्रिये वेद त्रिविधा कर्मचोदना ॥१२-२४०-१॥
The mind generates emotion, the intellect determines, and the heart perceives pleasure and pain; thus, the impulse to action is threefold.
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यः परमं मनः। मनसस्तु परा बुद्धिर्बुद्धेरात्मा परो मतः ॥१२-२४०-२॥
Objects are superior to the senses, the mind is superior to the objects, the intellect is superior to the mind, but the Self is considered supreme over the intellect.
बुद्धिरात्मा मनुष्यस्य बुद्धिरेवात्मनोऽऽत्मिका। यदा विकुरुते भावं तदा भवति सा मनः ॥१२-२४०-३॥
The intellect is the true self of a human; it is the very essence of the self. When the intellect changes its state, it becomes what is called the mind.
इन्द्रियाणां पृथग्भावाद्बुद्धिर्विक्रियते ह्यणु। शृण्वती भवति श्रोत्रं स्पृशती स्पर्श उच्यते ॥१२-२४०-४॥
Because the senses are distinct in nature, the intellect, which is indeed subtle, undergoes modification. Hearing is called the ear; touching is called touch.
पश्यन्ती भवते दृष्टी रसती रसनं भवेत्। जिघ्रती भवति घ्राणं बुद्धिर्विक्रियते पृथक् ॥१२-२४०-५॥
The act of seeing becomes sight, tasting becomes the tongue; smelling becomes the nose, and intellect is transformed separately.
इन्द्रियाणीति तान्याहुस्तेष्वदृश्याधितिष्ठति। तिष्ठती पुरुषे बुद्धिस्त्रिषु भावेषु वर्तते ॥१२-२४०-६॥
They say these are the senses; in them, the unseen (self) presides. The intellect remains in the person and exists in three states.
कदाचिल्लभते प्रीतिं कदाचिदपि शोचते। न सुखेन न दुःखेन कदाचिदिह युज्यते ॥१२-२४०-७॥
Sometimes one attains affection, sometimes one grieves. Here, one is never affected by happiness or sorrow.
सेयं भावात्मिका भावांस्त्रीनेतानतिवर्तते। सरितां सागरो भर्ता महावेलामिवोर्मिमान् ॥१२-२४०-८॥
She, who is of the nature of feeling, surpasses these three feelings, just as the ocean, lord of rivers, surpasses the great boundary with its waves.
यदा प्रार्थयते किञ्चित्तदा भवति सा मनः। अधिष्ठानानि वै बुद्ध्या पृथगेतानि संस्मरेत् ॥ इन्द्रियाण्येव मेध्यानि विजेतव्यानि कृत्स्नशः ॥१२-२४०-९॥
When the mind desires something, it becomes that. Therefore, one should remember these bases separately with intellect. The senses alone, being pure, are to be entirely conquered.
सर्वाण्येवानुपूर्व्येण यद्यन्नानुविधीयते। अविभागगता बुद्धिर्भावे मनसि वर्तते ॥ प्रवर्तमानं तु रजः सत्त्वमप्यनुवर्तते ॥१२-२४०-१०॥
All things, in their succession, whatever is not followed, the undivided intellect remains in the state within the mind. But when rajas is active, sattva also follows.
ये चैव भावा वर्तन्ते सर्व एष्वेव ते त्रिषु। अन्वर्थाः सम्प्रवर्तन्ते रथनेमिमरा इव ॥१२-२४०-११॥
All the states that exist in these three (realms) move together with corresponding meaning, just like the spokes of a chariot wheel.
प्रदीपार्थं नरः कुर्यादिन्द्रियैर्बुद्धिसत्तमैः। निश्चरद्भिर्यथायोगमुदासीनैर्यदृच्छया ॥१२-२४०-१२॥
A man should, for the sake of a lamp, act using his senses and highest intellect, employing those who are active or indifferent, as appropriate, and as chance allows.
एवंस्वभावमेवेदमिति विद्वान्न मुह्यति। अशोचन्नप्रहृष्यंश्च नित्यं विगतमत्सरः ॥१२-२४०-१३॥
The wise, knowing this as the very nature (of things), is not deluded. He is always free from grief and elation, and ever devoid of envy.
न ह्यात्मा शक्यते द्रष्टुमिन्द्रियैः कामगोचरैः। प्रवर्तमानैरनये दुर्धरैरकृतात्मभिः ॥१२-२४०-१४॥
Indeed, the self cannot be perceived by the senses that are subject to desire, engaged in unrighteousness, and difficult to restrain, by those whose selves are untrained.
तेषां तु मनसा रश्मीन्यदा सम्यङ्नियच्छति। तदा प्रकाशते ह्यात्मा घटे दीप इव ज्वलन् ॥ सर्वेषामेव भूतानां तमस्यपगते यथा ॥१२-२४०-१५॥
But when one properly restrains the rays (senses) by the mind, then the self shines like a burning lamp in a pot. Just as, for all beings, when darkness has departed.
यथा वारिचरः पक्षी न लिप्यति जले चरन्। एवमेव कृतप्रज्ञो न दोषैर्विषयांश्चरन् ॥ असज्जमानः सर्वेषु न कथञ्चन लिप्यते ॥१२-२४०-१६॥
Just as a water bird, though moving in water, is not tainted by it, so too a person of established wisdom, moving among sense objects, is not tainted by faults. Remaining unattached in all situations, he is never tainted in any way.
त्यक्त्वा पूर्वकृतं कर्म रतिर्यस्य सदात्मनि। सर्वभूतात्मभूतस्य गुणमार्गेष्वसज्जतः ॥१२-२४०-१७॥
He who has abandoned past actions, whose joy is in the true Self, who is the Self of all beings, and who is unattached to the paths of the guṇas.
सत्त्वमात्मा प्रसवति गुणान्वापि कदा च न। न गुणा विदुरात्मानं गुणान्वेद स सर्वदा ॥१२-२४०-१८॥
The essence, the self, never produces the qualities at any time; nor do the qualities ever know the self. He always knows the qualities.
परिद्रष्टा गुणानां स स्रष्टा चैव यथातथम्। सत्त्वक्षेत्रज्ञयोरेतदन्तरं विद्धि सूक्ष्मयोः ॥१२-२४०-१९॥
He who observes all qualities is also their creator as it is. Know this subtle difference between the principle of existence and the knower of the field.
सृजते तु गुणानेक एको न सृजते गुणान्। पृथग्भूतौ प्रकृत्या तौ सम्प्रयुक्तौ च सर्वदा ॥१२-२४०-२०॥
But it is the qualities that create; the one does not create the qualities. Those two, having become separate by nature, are always joined together.
यथा मत्स्योऽद्भिरन्यः सन्सम्प्रयुक्तौ तथैव तौ। मशकोदुम्बरौ चापि सम्प्रयुक्तौ यथा सह ॥१२-२४०-२१॥
Just as a fish is joined with another in the water, so too are those two; and just as a mosquito and udumbara fruits are joined together, so too are they together.
इषीका वा यथा मुञ्जे पृथक्च सह चैव च। तथैव सहितावेतावन्योन्यस्मिन्प्रतिष्ठितौ ॥१२-२४०-२२॥
Just as a reed and the muñja grass are both separate and together, so too these two are joined and established in each other.
