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व्यास उवाच॥
Vyāsa said.
हृदि कामद्रुमश्चित्रो मोहसञ्चयसम्भवः। क्रोधमानमहास्कन्धो विवित्सापरिमोचनः ॥१२-२४६-१॥
Within the heart, the variegated tree of desire, born from the accumulation of delusion, has the great trunk of anger and pride; liberation comes through the desire to know.
तस्य चाज्ञानमाधारः प्रमादः परिषेचनम्। सोऽभ्यसूयापलाशो हि पुरादुष्कृतसारवान् ॥१२-२४६-२॥
His ignorance is supported by negligence and is like a sprinkling. He, being envious and barren, was formerly full of the essence of evil deeds.
संमोहचिन्ताविटपः शोकशाखो भयङ्करः। मोहनीभिः पिपासाभिर्लताभिः परिवेष्टितः ॥१२-२४६-३॥
A terrible tree of delusion and anxiety, with branches of sorrow, is enveloped by enchanting and thirstful creepers.
उपासते महावृक्षं सुलुब्धास्तं फलेप्सवः। आयासैः संयतः पाशैः फलानि परिवेष्टयन् ॥१२-२४६-४॥
The very greedy, wishing for fruit, approach that great tree, making efforts, controlling themselves, and with ropes, surround the fruits.
यस्तान्पाशान्वशे कृत्वा तं वृक्षमपकर्षति। गतः स दुःखयोरन्तं यतमानस्तयोर्द्वयोः ॥१२-२४६-५॥
He who, having brought those bonds under control, pulls away that tree; he, striving, has reached the end of both sufferings.
संरोहत्यकृतप्रज्ञः सन्तापेन हि पादपम्। स तमेव ततो हन्ति विषं ग्रस्तमिवातुरम् ॥१२-२४६-६॥
A person lacking discernment may heal a tree through affliction, but then destroys it, just as poison consumed destroys the sick.
तस्यानुशयमूलस्य मूलमुद्ध्रियते बलात्। त्यागाप्रमादाकृतिना साम्येन परमासिना ॥१२-२४६-७॥
The root of latent impressions is forcefully uprooted by one who acts with renunciation, vigilance, equanimity, and the supreme sword.
एवं यो वेद कामस्य केवलं परिकर्षणम्। वधं वै कामशास्त्रस्य स दुःखान्यतिवर्तते ॥१२-२४६-८॥
Thus, whoever understands that desire is merely torment and that the destruction of the science of desire leads to overcoming suffering, he transcends all sorrows.
शरीरं पुरमित्याहुः स्वामिनी बुद्धिरिष्यते। तत्र बुद्धेः शरीरस्थं मनो नामार्थचिन्तकम् ॥१२-२४६-९॥
The body is described as a city, with the intellect as its mistress. Within the intellect, the mind, which dwells in the body, is known as that which contemplates objects.
इन्द्रियाणि जनाः पौरास्तदर्थं तु परा कृतिः। तत्र द्वौ दारुणौ दोषौ तमो नाम रजस्तथा ॥१२-२४६-१०॥
The senses, people, and citizens exist for that purpose, but supreme is action. There, two harsh faults are found: one called darkness, and likewise, passion.
यदर्थमुपजीवन्ति पौराः सहपुरेश्वराः। अद्वारेण तमेवार्थं द्वौ दोषावुपजीवतः ॥१२-२४६-११॥
That very purpose for which the citizens and city-lords subsist, if pursued by improper means, becomes the source of two faults.
तत्र बुद्धिर्हि दुर्धर्षा मनः साधर्म्यमुच्यते। पौराश्चापि मनस्त्रस्तास्तेषामपि चला स्थितिः ॥१२-२४६-१२॥
There, the intellect is indeed hard to overcome; the mind is said to be similar. The citizens, too, with their minds frightened, have an unsteady state.
यदर्थं बुद्धिरध्यास्ते न सोऽर्थः परिषीदति। यदर्थं पृथगध्यास्ते मनस्तत्परिषीदति ॥१२-२४६-१३॥
That object upon which the intellect is established does not perish; but that which the mind is established upon separately, that perishes.
पृथग्भूतं यदा बुद्ध्या मनो भवति केवलम्। तत्रैनं विवृतं शून्यं रजः पर्यवतिष्ठते ॥१२-२४६-१४॥
When, by the intellect, the mind becomes distinct and alone, then in that manifest void, only passion remains.
तन्मनः कुरुते सख्यं रजसा सह सङ्गतम्। तं चादाय जनं पौरं रजसे सम्प्रयच्छति ॥१२-२४६-१५॥
The mind forms friendship in association with passion; having taken that person, the citizen delivers him to passion.
