12.246
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
हृदि कामद्रुमश्चित्रो मोहसञ्चयसम्भवः। क्रोधमानमहास्कन्धो विवित्सापरिमोचनः ॥१२-२४६-१॥
hṛdi kāmadrumaś citro mohasaṃcayasaṃbhavaḥ। krodhamānamahāskandho vivitsāparimocanaḥ ॥12-246-1॥
[हृदि (hṛdi) - in the heart; कामद्रुमः (kāmadrumaḥ) - desire-tree; चित्रः (citraḥ) - variegated; मोहसञ्चयसम्भवः (mohasaṃcayasaṃbhavaḥ) - arising from the accumulation of delusion; क्रोधमानमहास्कन्धः (krodhamānamahāskandhaḥ) - the great trunk of anger and pride; विवित्सा (vivitsā) - desire to know; परिमोचनः (parimocanaḥ) - liberation;]
(In the heart, the variegated desire-tree arises from the accumulation of delusion; the great trunk of anger and pride, and the desire to know is liberation.)
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॥
tasya cājñānamādhāraḥ pramādaḥ pariṣecanam। so'bhyasūyāpalāśo hi purāduṣkṛtasāravān ॥12-246-2॥
[तस्य (tasya) - of him; च (ca) - and; अज्ञानम् (ajñānam) - ignorance; आधारः (ādhāraḥ) - support; प्रमादः (pramādaḥ) - negligence; परिषेचनम् (pariṣecanam) - sprinkling; सः (saḥ) - he; अभ्यसूया (abhyasūyā) - envy; अपलाशः (apalāśaḥ) - without leaves; हि (hi) - indeed; पुरा (purā) - formerly; दुष्कृत (duṣkṛta) - evil deeds; सारवान् (sāravān) - possessing essence;]
(Of him and ignorance is the support, negligence, sprinkling. He, indeed, being envious, without leaves, formerly possessing the essence of evil deeds.)
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॥
saṁmohacintāviṭapaḥ śokaśākho bhayaṅkaraḥ। mohanībhiḥ pipāsābhirlatābhiḥ pariveṣṭitaḥ ॥12-246-3॥
[संमोह (saṁmoha) - delusion; चिन्ता (cintā) - anxiety; विटपः (viṭapaḥ) - tree; शोक (śoka) - sorrow; शाखः (śākhaḥ) - branch; भयङ्करः (bhayaṅkaraḥ) - terrible; मोहनीभिः (mohanībhiḥ) - by enchanting; पिपासाभिः (pipāsābhiḥ) - by thirsts; लताभिः (latābhiḥ) - by creepers; परिवेष्टितः (pariveṣṭitaḥ) - enveloped;]
(The tree of delusion and anxiety, with branches of sorrow, terrible, enveloped by the enchanting and thirstful creepers.)
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॥
upāsate mahāvṛkṣaṃ sulubdhās taṃ phalepsavaḥ। āyāsaiḥ saṃyataḥ pāśaiḥ phalāni pariveṣṭayan ॥12-246-4॥
[उपासते (upāsate) - worship; approach; attend; meditate upon; महावृक्षं (mahāvṛkṣam) - great tree; सुलुब्धाः (sulubdhāḥ) - very greedy; intensely desirous; तं (tam) - that; फलेप्सवः (phalepsavaḥ) - desiring fruit; wishing for fruit; आयासैः (āyāsaiḥ) - with efforts; by exertions; संयतः (saṃyataḥ) - restrained; controlled; पाशैः (pāśaiḥ) - with nooses; with ropes; फलानि (phalāni) - fruits; परिवेष्टयन् (pariveṣṭayan) - encircling; surrounding;]
(Very greedy ones, desiring fruit, worship (or attend to) that great tree, with efforts, restrained, with nooses, encircling the fruits.)
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॥
yastānpāśānvaśe kṛtvā taṃ vṛkṣamapakarṣati। gataḥ sa duḥkhayorantaṃ yatamānastayordvayoḥ ॥12-246-5॥
[यः (yaḥ) - who; तान् (tān) - those; पाशान् (pāśān) - bonds; वशे (vaśe) - under control; कृत्वा (kṛtvā) - having made; तं (taṃ) - that; वृक्षम् (vṛkṣam) - tree; अपकर्षति (apakarṣati) - pulls away; गतः (gataḥ) - gone; सः (saḥ) - he; दुःखयोः (duḥkhayoḥ) - of the two sufferings; अन्तम् (antam) - end; यतमानः (yatamānaḥ) - striving; तयोः (tayoḥ) - of those two; द्वयोः (dvayoḥ) - of the two;]
(Who, having brought those bonds under control, pulls away that tree; he, having gone to the end of the two sufferings, striving for those two.)
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॥
saṁrohaty akṛtaprajñaḥ santāpena hi pādapam। sa tameva tato hanti viṣaṁ grastam ivāturam ॥12-246-6॥
[संरोहति (saṁrohati) - grows together; heals; अकृतप्रज्ञः (akṛtaprajñaḥ) - one without developed wisdom; सन्तापेन (santāpena) - by affliction; by heat; हि (hi) - indeed; for; पादपम् (pādapam) - tree; सः (saḥ) - he; तम् (tam) - him; that; एव (eva) - only; just; ततः (tataḥ) - from that; then; हन्ति (hanti) - kills; destroys; विषम् (viṣam) - poison; ग्रस्तम् (grastam) - swallowed; consumed; इव (iva) - like; as if; आतुरम् (āturam) - afflicted; sick;]
(One without developed wisdom indeed heals the tree by affliction; he then kills that very one, like poison consumed kills the afflicted.)
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॥
tasyānuśayamūlasya mūlamuddhriyate balāt। tyāgāpramādākṛtinā sāmyena paramāsinā ॥12-246-7॥
[तस्य (tasya) - of him; of that; अनुशयमूलस्य (anuśayamūlasya) - of the root of latent impression; मूलम् (mūlam) - root; उद्ध्रियते (uddhriyate) - is uprooted; बलात् (balāt) - by force; त्याग (tyāga) - by renunciation; अप्रमाद (apramāda) - by vigilance; आकृतिना (ākṛtinā) - by the one who acts; साम्येन (sāmyena) - by equanimity; परम (parama) - supreme; आसिना (āsinā) - by the sword;]
(The root of his latent impression is forcibly uprooted by the one who acts with renunciation, vigilance, equanimity, and the supreme sword.)
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॥
evaṃ yo veda kāmasya kevalaṃ parikarṣaṇam। vadhaṃ vai kāmaśāstrasya sa duḥkhānyativartate ॥12-246-8॥
[एवं (evaṃ) - thus; यः (yaḥ) - who; वेद (veda) - knows; कामस्य (kāmasya) - of desire; केवलम् (kevalam) - only; परिकर्षणम् (parikarṣaṇam) - torment; वधम् (vadham) - destruction; वै (vai) - indeed; कामशास्त्रस्य (kāmaśāstrasya) - of the science of desire; सः (saḥ) - he; दुःखानि (duḥkhāni) - sufferings; अतिवर्तते (ativartate) - overcomes;]
(Thus, he who knows only the torment of desire, indeed, the destruction of the science of desire, he overcomes sufferings.)
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॥
śarīraṃ puram ity āhuḥ svāminī buddhir iṣyate। tatra buddheḥ śarīrasthaṃ mano nāmārthacintakam ॥12-246-9॥
[शरीरम् (śarīram) - body; पुरम् (puram) - city; इति (iti) - thus; आहुः (āhuḥ) - they say; स्वामिनी (svāminī) - mistress; बुद्धिः (buddhiḥ) - intellect; इष्यते (iṣyate) - is considered; तत्र (tatra) - there; बुद्धेः (buddheḥ) - of the intellect; शरीरस्थम् (śarīrastham) - situated in the body; मनः (manaḥ) - mind; नाम (nāma) - named; अर्थचिन्तकम् (arthacintakam) - that which contemplates objects;]
(The body is called a city, the mistress is considered to be the intellect. There, in the intellect, the mind situated in the body is called 'that which contemplates objects'.)
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॥
indriyāṇi janāḥ paurāstadarthaṃ tu parā kṛtiḥ। tatra dvau dāruṇau doṣau tamo nāma rajastathā ॥12-246-10॥
[इन्द्रियाणि (indriyāṇi) - senses; जनाः (janāḥ) - people; पौराः (paurāḥ) - citizens; तदर्थम् (tadartham) - for that purpose; तु (tu) - but; परा (parā) - supreme; कृतिः (kṛtiḥ) - action; तत्र (tatra) - there; द्वौ (dvau) - two; दारुणौ (dāruṇau) - harsh; दोषौ (doṣau) - faults; तमः (tamaḥ) - darkness; नाम (nāma) - named; रजः (rajaḥ) - passion; तथा (tathā) - likewise;]
(Senses, people, citizens, for that purpose, but, supreme, action. There, two harsh faults: darkness named, passion likewise.)
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॥
yadartham-upajīvanti paurāḥ saha-pureśvarāḥ। advāreṇa tam eva arthaṃ dvau doṣau upajīvataḥ ॥12-246-11॥
[यदर्थम् (yadartham) - for which purpose; उपजीवन्ति (upajīvanti) - subsist upon; पौराः (paurāḥ) - citizens; सह (saha) - together with; पुरेश्वराः (pureśvarāḥ) - city-lords; अद्वारेण (advāreṇa) - by improper means; तम् (tam) - that; एव (eva) - only; अर्थम् (artham) - purpose; द्वौ (dvau) - two; दोषौ (doṣau) - faults; उपजीवतः (upajīvataḥ) - subsist upon;]
(For which purpose the citizens together with the city-lords subsist upon, by improper means those very two faults subsist upon that purpose.)
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॥
tatra buddhir hi durdharṣā manaḥ sādharmyam ucyate। paurāś cāpi manas trastās teṣām api calā sthitiḥ ॥12-246-12॥
[तत्र (tatra) - there; बुद्धिः (buddhiḥ) - intellect; हि (hi) - indeed; दुर्धर्षा (durdharṣā) - difficult to overcome; मनः (manaḥ) - mind; साधर्म्यम् (sādharmyam) - similarity; उच्यते (ucyate) - is said; पौराः (paurāḥ) - citizens; च (ca) - and; अपि (api) - also; मनः (manaḥ) - mind; त्रस्ताः (trastāḥ) - frightened; तेषाम् (teṣām) - of them; अपि (api) - also; चला (calā) - unsteady; स्थितिः (sthitiḥ) - state;]
(There, indeed, the intellect is difficult to overcome; the mind is said to be similar. And the citizens, their minds being frightened, their state is also unsteady.)
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॥
yadarthaṃ buddhir adhyāste na so'rthaḥ pariṣīdati। yadarthaṃ pṛthag adhyāste manas tat pariṣīdati ॥12-246-13॥
[यदर्थं (yad-artham) - for which purpose; बुद्धिः (buddhiḥ) - intellect; अध्यास्ते (adhyāste) - rests upon; न (na) - not; सः (saḥ) - that; अर्थः (arthaḥ) - object; परिषीदति (pariṣīdati) - perishes; यदर्थं (yad-artham) - for which purpose; पृथक् (pṛthak) - separately; अध्यास्ते (adhyāste) - rests upon; मनः (manaḥ) - mind; तत् (tat) - that; परिषीदति (pariṣīdati) - perishes;]
(For which purpose the intellect rests upon, that object does not perish. For which purpose the mind rests separately, that perishes.)
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॥
pṛthagbhūtaṃ yadā buddhyā mano bhavati kevalam। tatra enaṃ vivṛtaṃ śūnyaṃ rajaḥ paryavatiṣṭhate ॥12-246-14॥
[पृथग्भूतं (pṛthagbhūtaṃ) - become separate; यदा (yadā) - when; बुद्ध्या (buddhyā) - by intellect; मनो (mano) - mind; भवति (bhavati) - becomes; केवलम् (kevalam) - alone; तत्र (tatra) - there; एनं (enaṃ) - this; विवृतं (vivṛtam) - manifest; शून्यं (śūnyaṃ) - void; रजः (rajaḥ) - passion; पर्यवतिष्ठते (paryavatiṣṭhate) - remains; १२-२४६-१४ (12-246-14) - 12-246-14;]
(When the mind, by intellect, becomes separate and alone, there, this manifest void, passion remains.)
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॥
tan-manaḥ kurute sakhyaṃ rajasā saha saṅgatam। taṃ cādāya janaṃ pauraṃ rajase samprayacchati ॥12-246-15॥
[तत् (tat) - that; मनः (manaḥ) - mind; कुरुते (kurute) - does; सख्यम् (sakhyam) - friendship; रजसा (rajasā) - with rajas (passion); सह (saha) - together with; सङ्गतम् (saṅgatam) - joined; तम् (tam) - him; च (ca) - and; आदाय (ādāya) - having taken; जनम् (janam) - person; पौरम् (pauram) - citizen; रजसे (rajase) - to rajas (passion); सम्प्रयच्छति (samprayacchati) - delivers;]
(That mind does friendship joined with rajas; having taken that person, the citizen, delivers to rajas.)
The mind forms friendship in association with passion; having taken that person, the citizen delivers him to passion.
