Mahābhārata · Adhyāya 12.254
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12.254.1
मनः प्रसृजते भावं बुद्धिरध्यवसायिनी ।
हृदयं प्रियाप्रिये वेद त्रिविधा कर्मवेदना ॥ १२.२५४.१ ॥
The mind produces a state; the determining intellect settles it; the heart knows the pleasant and the unpleasant; the perception of action is threefold.
12.254.2
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यः परमं मनः ।
मनसस्तु परा बुद्धिर्बुद्धेरात्मा परो मतः ॥ १२.२५४.२ ॥
Beyond the senses are their objects; beyond the objects is the mind; beyond the mind is the intellect; and beyond the intellect, the self is held to be higher.
12.254.3
बुद्धिरात्मा मनुष्यस्य बुद्धिरेवात्मनो गतिः ।
यदा विकुरुते भाव तदा भवति सा मनः ॥ १२.२५४.३ ॥
The intellect is a person's self, and the intellect alone is the self's course; when it alters a state, it becomes the mind.
12.254.4
इन्द्रियाणां पृथग्भावाद्बुद्धिर्विक्रियतेऽसकृत् ।
शृण्वती भवति श्रोत्रं स्पृशती स्पर्श उच्यते ॥ १२.२५४.४ ॥
Because the senses are distinct, the intellect is repeatedly modified: when hearing, it becomes the ear; when touching, it is called touch.
12.254.5
पश्यती भवते दृष्टी रसती रसनं भवेत् ।
जिघ्रती भवति घ्राणं बुद्धिर्विक्रियते पृथक् ॥ १२.२५४.५ ॥
When seeing, it becomes sight; when tasting, it becomes the tongue; when smelling, it becomes the nose — thus the intellect is modified separately.
12.254.6
इन्द्रियाणीति तान्याहुस्तेष्वदृश्योऽधितिष्ठति ।
तिष्ठती पुरुषे बुद्धिस्त्रिषु भावेषु वर्तते ॥ १२.२५४.६ ॥
These are called the senses; the unseen one dwells over them; the intellect abiding in the person operates in the three states.
12.254.7
कदाचिल्लभते प्रीतिं कदाचिदपि शोचति ।
न सुखेन न दुःखेन कदाचिदिह युज्यते ॥ १२.२५४.७ ॥
At times he obtains joy, and at times he also grieves; neither by pleasure nor by pain is he ever yoked here.
12.254.8
सेयं भावात्मिका भावांस्त्रीनेताननुवर्तते ।
सरितां सागरो भर्ता महावेलामिवोर्मिमान् ॥ १२.२५४.८ ॥
This intellect, whose nature is states, follows these three states, as the ocean, lord of rivers, follows the great shore with its waves.
12.254.9
यदा प्रार्थयते किंचित्तदा भवति सा मनः ।
अधिष्ठानानि वै बुद्ध्यां पृथगेतानि संस्मरेत।
इन्द्रियाण्येवमेतानि विजेतव्यानि कृत्स्नशः ॥ १२.२५४.९ ॥
When one desires something, it becomes the mind. These seats should be remembered separately in the intellect; these senses are to be entirely conquered in this way.
12.254.10
सर्वाण्येवानुपूर्व्येण यद्यदाऽनुविधीयते ।
अविभागगता बुद्धिर्भावे मनसि वर्तते।
प्रवर्तमानं तु रजः सत्वमप्यनुवर्तते ॥ १२.२५४.१० ॥
All these, in due order, follow whatever is ordained; the intellect, gone to undivided state, abides in the mind's condition. But sattva also follows the active rajas.
12.254.11
ये चैव भावा वर्तन्ते सर्व एष्वेव ते त्रिषु ।
अन्वर्थाः संप्रवर्तन्ते रथनेमिमरा इव ॥ १२.२५४.११ ॥
All the states that exist are in these three; fitting to their meaning, they proceed like the spokes at the rim of a chariot wheel.
12.254.12
प्रदीपार्थं मनः कुर्यादिन्द्रियैर्बुद्धिसत्तमैः ।
निश्चरद्भिर्यथायोगमुदासीनैर्यदृच्छया ॥ १२.२५४.१२ ॥
One should make the mind a lamp, with the senses — the best of intellects — moving outward, as fitting, indifferent, and by chance.
12.254.13
एवं स्वभावमेवेदमिति विद्वान्न मुह्यति ।
अशोचन्नप्रहृष्यन्हि नित्यं विगतमत्सरः ॥ १२.२५४.१३ ॥
Knowing that this is simply the nature of things, the wise man is not deluded. He never grieves nor rejoices, and is free from envy.
12.254.14
न चात्मा शक्यते द्रष्टुमिन्द्रियैः कामगोचरैः ।
प्रवर्तमानैरनयैर्दुर्धर्षैरकृतात्मभिः ॥ १२.२५४.१४ ॥
The self cannot be seen by the senses that roam among desires, active in unrighteous ways, unassailable and undisciplined.
12.254.15
तेषां तु मनसा रश्मीन्यदा सम्यङ्क्तियच्छति ।
तदा प्रकाशतेऽस्यात्मा दीपदीप्ता यथाऽऽकृतिः ॥ १२.२५४.१५ ॥
When the mind rightly restrains their reins, then his self shines forth, like a form lit by a lamp.
12.254.16
सर्वेषामेव भूतानां मनस्युपरते यथा ।
प्रकाशं भवते सर्वं तथेदमुपधार्यताम् ॥ १२.२५४.१६ ॥
As, when the mind of all beings is at rest, everything becomes clear, so let this be understood.
12.254.17
यथा वारिचरः पक्षी न लिप्यति जले चरन् ।
विमुक्तात्मा तथा योगी गुणदोषैर्न लिप्यते ॥ १२.२५४.१७ ॥
As a water-moving bird is not soiled while moving in water, so the yogin whose self is liberated is not stained by qualities and faults.
12.254.18
एवमेव कृतप्रज्ञो न दोषैर्विषयांश्चरन् ।
असज्जमानः सर्वेषु कथंचन न लिप्यते ॥ १२.२५४.१८ ॥
In the same way, the man of settled wisdom, moving among the objects of sense without clinging to any of them, is in no way stained by faults.
12.254.19
त्यक्त्वा पूर्वकृतं कर्म रतिर्यस्य सदाऽऽत्मनि ।
सर्वभूतात्मभूतस्य गुणवर्गेष्वसज्जतः ॥ १२.२५४.१९ ॥
Having abandoned the actions done before, one whose delight is always in the self, who has become the self of all beings, and does not cling to the classes of qualities.
12.254.20
सत्वमात्मा प्रसरति गुणान्वाऽपि कदाचन ।
न गुणा विदुरात्मानं गुणान्वेद स सर्वदा ॥ १२.२५४.२० ॥
Neither sattva, nor the self, nor the qualities ever spread out; the qualities do not know the self, but he always knows the qualities.
12.254.21
परिद्रष्टा गुणानां च परिस्रष्टा यथातथम् ।
क्षेतक्षेत्रज्ञयोरेतदन्तरं विद्धि सूक्ष्मयोः ॥ १२.२५४.२१ ॥
The observer of the qualities and the one who truly lets them go: know this difference between the two subtle ones, the field and the knower of the field.
12.254.22
सृजतेऽत्र गुणानेक एको न सृजते गुणान् ।
पृथग्भूतौ प्रकृत्या तौ संप्रयुक्तौ च सर्वदा ॥ १२.२५४.२२ ॥
Here one creates the qualities, and the other, alone, does not create the qualities; the two are separate by nature, yet always joined together.
12.254.23
यथा मत्स्योऽद्भिरन्यः स्यात्संप्रयुक्तौ तथैव तौ ।
मशकोदुम्बरौ वाऽपि संप्रयुक्तौ यथा सह ॥ १२.२५४.२३ ॥
Just as the fish is other than the water yet joined with it, so are those two joined; or as the gnat and the udumbara insect are joined together.
12.254.24
इषीका वा यथा मुञ्जे पृथक्च सह चैव च ।
तथैव सहितावेतावन्योन्यस्मिन्प्रतिष्ठितौ ॥ १२.२५४.२४ ॥
As a reed-stalk in munja grass is both separate and together, so these two, joined, are established in one another.