Mahābhārata · Adhyāya 12.260
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12.260.1
हृदि कामद्रुमश्चित्रो मोहसंचयसंभवः ।
क्रोधमानमहास्कन्धो विवित्सापरिवेषणः ॥ १२.२६०.१ ॥
In the heart grows a wondrous tree of desire, arisen from a heap of delusion. Anger and pride are its great trunk; the wish to know encircles it.
12.260.2
तस्य चाज्ञानमाधारः प्रमादः परिषेचनम् ।
सोऽभ्यसूयापलाशो हि पुरा दुष्कृतसारवान् ॥ १२.२६०.२ ॥
Its base is ignorance, and heedlessness is its watering. Envy is its leaves; it is rich in the essence of past evil deeds.
12.260.3
संमोहचिन्ताविटपः शोकशाखो भयाङ्कुरः ।
मोहनीभिः पिपासाभिर्लताभिरनुवेष्टितः ॥ १२.२६०.३ ॥
Bewilderment and worry are its branches, sorrow its boughs, and fear its sprouts. It is entwined with the bewitching creepers of thirst.
12.260.4
उपासते महावृक्षं सुलुब्धास्तत्फलेप्सवः ।
आयतैः संयुताः पाशैः फलदं परिवेष्ट्य तम् ॥ १२.२६०.४ ॥
Very greedy men attend upon that great tree, desiring its fruit. Having encircled the fruit-giving tree with long nooses, they are bound to it.
12.260.5
यस्तान्पाशान्वशे कृत्वा तं वृक्षमपकर्षति ।
गतः स दुःखयोरन्तं जरामरणयोर्द्वयोः ॥ १२.२६०.५ ॥
He who, having brought those nooses under control, pulls up that tree, has reached the end of sorrows, and the end of both old age and death.
12.260.6
संरोहत्यकृतप्रज्ञः ससत्वो हन्ति पादपम् ।
स तमेवाहतो हन्ति विषं ग्रस्तमिवातुरम् ॥ १२.२६०.६ ॥
He whose wisdom is immature sprouts again and, with vitality, strikes the tree; yet, struck, he in turn kills it, just as a sick man who has swallowed poison is killed by the poison.
12.260.7
तस्यानुगतमूलस्य मूलमुद्भियते बलात् ।
योगप्रसादात्कृतिना साम्येन परमासिना ॥ १२.२६०.७ ॥
He who follows its root uproots that root by force; by the grace of yoga, the skilled one does so with the supreme sword of equanimity.
12.260.8
एवं यो वेद कामस्य केवलं परिसर्पणम् ।
एतच्च कामशास्त्रस्य सुदुःखान्यतिवर्तते ॥ १२.२६०.८ ॥
He who thus knows only the creeping about of desire — and this is the essence of the teaching on desire — passes beyond great sorrows.
12.260.9
शरीरं पुरमित्याहुः स्वामिनी बुद्धिरिष्यते ।
तत्र बुद्धेः शरीरस्थं मनो नामार्थचिन्तकम् ॥ १२.२६०.९ ॥
The body is called a city, and the intellect is regarded as its mistress. There, the mind, dwelling in the body of the intellect, is called the thinker of objects.
12.260.10
इन्द्रियाणि जनाः पौरास्तदर्थं तु परा कृतिः ।
तत्र द्वौ दारुणौ दोषौ तमो नाम रजस्तथा।
तदर्थमुपजीवन्ति पौराः सह पुरेश्वरैः ॥ १२.२६०.१० ॥
The senses are the citizens of the city, and for their sake there is great effort. There are two terrible faults there, named tamas and rajas. For their sake the citizens depend upon the lords of the city.
12.260.11
अद्वारेण तमेवार्थं द्वौ दोषावुपजीवतः ।
तत्र बुद्धिर्हि दुर्धर्षा मनः साधर्म्यमुच्यते ॥ १२.२६०.११ ॥
By a path without a door, the two faults depend upon that very object. There the intellect is indeed hard to overcome, and the mind is said to be its kindred nature.
12.260.12
पौराश्चापि मनस्तृप्तास्तेषामपि चला स्थितिः ।
यदर्थं बुद्धिरध्यास्ते सोऽनर्थः परिषीदति ॥ १२.२६०.१२ ॥
The citizens too are satisfied through the mind, and their steadiness is unstable. That very calamity, for the sake of which the intellect is intent, brings it down.
12.260.13
पौरमन्त्रवियुक्तायाः सोऽर्थः संसीदति क्रमात् ।
यदर्थं पृथगध्यास्ते मनस्तत्परिषीदति ॥ १२.२६०.१३ ॥
For the one cut off from the counsel of the citizens, that aim gradually collapses; the mind that is set apart for that very aim also falters.
12.260.14
पृथग्भूतं मनो बुद्ध्या मनो भवति केवलम् ।
तत्रैनं विकृतं शून्यं रजः पर्यवतिष्ठते ॥ १२.२६०.१४ ॥
The mind, set apart from intellect, becomes merely mind; there it is distorted and emptied, and passion (rajas) takes hold of it.
12.260.15
तन्मनः कुरुते सख्यं रजसा सह संगतम् ।
तं चादाय जनं पौरं रजसे संप्रयच्छति ॥ १२.२६०.१५ ॥
That mind forms a friendship, joining with passion; and taking that citizen-man, it surrenders him to passion.