12.246
vyāsa uvāca॥
Vyāsa said.
hṛdi kāmadrumaś citro mohasaṃcayasaṃbhavaḥ। krodhamānamahāskandho vivitsāparimocanaḥ ॥12-246-1॥
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.
tasya cājñānamādhāraḥ pramādaḥ pariṣecanam। so'bhyasūyāpalāśo hi purāduṣkṛtasāravān ॥12-246-2॥
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.
saṁmohacintāviṭapaḥ śokaśākho bhayaṅkaraḥ। mohanībhiḥ pipāsābhirlatābhiḥ pariveṣṭitaḥ ॥12-246-3॥
A terrible tree of delusion and anxiety, with branches of sorrow, is enveloped by enchanting and thirstful creepers.
upāsate mahāvṛkṣaṃ sulubdhās taṃ phalepsavaḥ। āyāsaiḥ saṃyataḥ pāśaiḥ phalāni pariveṣṭayan ॥12-246-4॥
The very greedy, wishing for fruit, approach that great tree, making efforts, controlling themselves, and with ropes, surround the fruits.
yastānpāśānvaśe kṛtvā taṃ vṛkṣamapakarṣati। gataḥ sa duḥkhayorantaṃ yatamānastayordvayoḥ ॥12-246-5॥
He who, having brought those bonds under control, pulls away that tree; he, striving, has reached the end of both sufferings.
saṁrohaty akṛtaprajñaḥ santāpena hi pādapam। sa tameva tato hanti viṣaṁ grastam ivāturam ॥12-246-6॥
A person lacking discernment may heal a tree through affliction, but then destroys it, just as poison consumed destroys the sick.
tasyānuśayamūlasya mūlamuddhriyate balāt। tyāgāpramādākṛtinā sāmyena paramāsinā ॥12-246-7॥
The root of latent impressions is forcefully uprooted by one who acts with renunciation, vigilance, equanimity, and the supreme sword.
evaṃ yo veda kāmasya kevalaṃ parikarṣaṇam। vadhaṃ vai kāmaśāstrasya sa duḥkhānyativartate ॥12-246-8॥
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.
śarīraṃ puram ity āhuḥ svāminī buddhir iṣyate। tatra buddheḥ śarīrasthaṃ mano nāmārthacintakam ॥12-246-9॥
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.
indriyāṇi janāḥ paurāstadarthaṃ tu parā kṛtiḥ। tatra dvau dāruṇau doṣau tamo nāma rajastathā ॥12-246-10॥
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.
yadartham-upajīvanti paurāḥ saha-pureśvarāḥ। advāreṇa tam eva arthaṃ dvau doṣau upajīvataḥ ॥12-246-11॥
That very purpose for which the citizens and city-lords subsist, if pursued by improper means, becomes the source of two faults.
tatra buddhir hi durdharṣā manaḥ sādharmyam ucyate। paurāś cāpi manas trastās teṣām api calā sthitiḥ ॥12-246-12॥
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.
yadarthaṃ buddhir adhyāste na so'rthaḥ pariṣīdati। yadarthaṃ pṛthag adhyāste manas tat pariṣīdati ॥12-246-13॥
That object upon which the intellect is established does not perish; but that which the mind is established upon separately, that perishes.
pṛthagbhūtaṃ yadā buddhyā mano bhavati kevalam। tatra enaṃ vivṛtaṃ śūnyaṃ rajaḥ paryavatiṣṭhate ॥12-246-14॥
When, by the intellect, the mind becomes distinct and alone, then in that manifest void, only passion remains.
tan-manaḥ kurute sakhyaṃ rajasā saha saṅgatam। taṃ cādāya janaṃ pauraṃ rajase samprayacchati ॥12-246-15॥
The mind forms friendship in association with passion; having taken that person, the citizen delivers him to passion.
