103. Chapter 103

श्रीवसिष्ठ उवाच । परस्मादुत्थितं चेतस्तत्कल्लोल इवार्णवात् । स्फारतामेत्य भुवनं तनोतीदमितस्ततः ॥ १ ॥

śrīvasiṣṭha uvāca | parasmādutthitaṃ cetastatkallola ivārṇavāt | sphāratāmetya bhuvanaṃ tanotīdamitastataḥ || 1 ||

Some minds are seen to break-forth in passions like the torrents of oceans, and to heave and overflow on earth on every side.

ह्रस्वं दीर्घं करोत्याशु दीर्घं नयति खर्वताम् । स्वतां नयत्यन्यदलं स्वं तथैवान्यतामपि ॥ २ ॥

hrasvaṃ dīrghaṃ karotyāśu dīrghaṃ nayati kharvatām | svatāṃ nayatyanyadalaṃ svaṃ tathaivānyatāmapi || 2 ||

They reduce the great to lowness, and exalt the low also to greatness; they make strangers of their friends, as also friends to strangers.

प्रादेशमात्रमपि यद्वस्तुभावनयैव तत् । स्वयं संपन्नयेवाशु करोत्यद्रीन्द्रभासुरम् ॥ ३ ॥

prādeśamātramapi yadvastubhāvanayaiva tat | svayaṃ saṃpannayevāśu karotyadrīndrabhāsuram || 3 ||

The mind makes a mountain of a mote by its thought, and thinks itself a lord with its little of a trifle.

लब्धप्रतिष्ठं परमात्पदादुल्लसितं मनः । निमेषेणैव संसारान्करोति न करोति च ॥ ४ ॥

labdhapratiṣṭhaṃ paramātpadādullasitaṃ manaḥ | nimeṣeṇaiva saṃsārānkaroti na karoti ca || 4 ||

The mind being elated by the prosperity, which attends upon it by the will of God, spreads a large establishment for a while, and is then reduced to poverty in a moment at its loss.

यदिदं दृश्यते किंचिज्जगत्स्थास्नु चरिष्णु च । सर्वं सर्वप्रकाराढ्यं चित्तादेतदुपागतम् ॥ ५ ॥

yadidaṃ dṛśyate kiṃcijjagatsthāsnu cariṣṇu ca | sarvaṃ sarvaprakārāḍhyaṃ cittādetadupāgatam || 5 ||

Whatever things are seen in this world to be stationary or changeful, are all but accidents according to the state of viewing them in that light: Just as a passing vessel is thought stationary by its passenger on board, but as moving by the spectators on the shore.

देशकालक्रियाद्रव्यशक्तिपर्याकुलीकृतम् । भावाद्भावान्तरं याति लोलत्वान्नटवन्मनः ॥ ६ ॥

deśakālakriyādravyaśaktiparyākulīkṛtam | bhāvādbhāvāntaraṃ yāti lolatvānnaṭavanmanaḥ || 6 ||

The mind is so changeful by the influence of time, place, power and nature of acts and things, that it continually shuffles from one feeling to another, like an actor personating his many parts on the stage.

सदसत्तां नयत्याशु सत्तां वा सन्नयत्यलम् । तादृशान्येव चादत्ते सुखदुःखानि भावितम् ॥ ७ ॥

sadasattāṃ nayatyāśu sattāṃ vā sannayatyalam | tādṛśānyeva cādatte sukhaduḥkhāni bhāvitam || 7 ||

It takes the truth for untruth and its reverse for certainty: so it takes one thing for another, and its joy and grief are all of its own making.

यदाप्तं स्वयमादत्ते यथैव चञ्चलं मनः । हस्तपादादिसंघातस्तदा प्रयतते तथा ॥ ८ ॥

yadāptaṃ svayamādatte yathaiva cañcalaṃ manaḥ | hastapādādisaṃghātastadā prayatate tathā || 8 ||

The fickle mind gets every thing according to its own doing, and all the actions of our hands, feet and other members of the body, are regulated by the same.

ततः सैव क्रिया चित्तसमाहितफलाफलम् । क्षणात्प्रयच्छति लता कालसिक्तेव तादृशम् ॥ ९ ॥

tataḥ saiva kriyā cittasamāhitaphalāphalam | kṣaṇātprayacchati latā kālasikteva tādṛśam || 9 ||

Hence it is the mind that reaps the rewards of good or evil according to its past acts; just as the tree bears its fruits, according as it is pruned and watered in time.

चित्रां क्रीडनकश्रेणीं यथा पङ्काद्गृहे शिशुः । करोत्येवं मनो राम विकल्पं कुरुते जगत् ॥ १० ॥

citrāṃ krīḍanakaśreṇīṃ yathā paṅkādgṛhe śiśuḥ | karotyevaṃ mano rāma vikalpaṃ kurute jagat || 10 ||

As the child makes a variety of his toy dolls at home from clay, so the mind is the maker of all its good and bad chances, according to the merit or demerit of its past actions.

मनःसर्वजनक्रीडानृजम्बाललवेष्वतः । किमेतद्धि पदार्थेषु रूढं जगति कल्प्यते ॥ ११ ॥

manaḥsarvajanakrīḍānṛjambālalaveṣvataḥ | kimetaddhi padārtheṣu rūḍhaṃ jagati kalpyate || 11 ||

Therefore the mind which is situated in the earthen dolls of human bodies, can do nothing of its own will, unless it is destined so by virtue of its former acts.

करोत्यृतुकरः कालो यथा रूपान्यथा तरोः । चित्तमेवं पदार्थानामेषामेवान्यतामिव ॥ १२ ॥

karotyṛtukaraḥ kālo yathā rūpānyathā taroḥ | cittamevaṃ padārthānāmeṣāmevānyatāmiva || 12 ||

As the seasons cause the changes in trees, so the mind makes differences in the dispositions of living beings.

मनोरथे तथा स्वप्ने संकल्पकलनासु च । गोष्पदं योजनव्यूहः स्वासु लीलासु चेतसः ॥ १३ ॥

manorathe tathā svapne saṃkalpakalanāsu ca | goṣpadaṃ yojanavyūhaḥ svāsu līlāsu cetasaḥ || 13 ||

The mind indulges in its sport of deeming a span as a league, and vice-versa of thinking a long as short, as in the case of the operations of our dreams and fancy.

कल्पं क्षणीकरोत्यन्तः क्षणं नयति कल्पताम् । मनस्तदायत्तमतो देशकालक्रमं विदुः ॥ १४ ॥

kalpaṃ kṣaṇīkarotyantaḥ kṣaṇaṃ nayati kalpatām | manastadāyattamato deśakālakramaṃ viduḥ || 14 ||

A Kalpa age is shortened to a moment, and so is a moment prolonged to a Kalpa, by the different modes of the mind; which is the regulator both of the duration and distance of time and place.

तीव्रमन्दत्वसंवेगाद्बहुत्वाल्पत्वभेदतः । विलम्बनेन च चिरं नतु शक्तिमशक्तितः ॥ १५ ॥

tīvramandatvasaṃvegādbahutvālpatvabhedataḥ | vilambanena ca ciraṃ natu śaktimaśaktitaḥ || 15 ||

The perceptions of the quickness and slowness of motion, and of much or little in quantity, as also of swiftness or tardiness of time, belong to the mind and not to the dull material body.

व्यामोहसंभ्रमानर्थदेशकालगमागमाः । चेतसः प्रभवन्त्येते पादपादिव पल्लवाः ॥ १६ ॥

vyāmohasaṃbhramānarthadeśakālagamāgamāḥ | cetasaḥ prabhavantyete pādapādiva pallavāḥ || 16 ||

So the feelings of sickness and error and of dolor and danger, and the passing of time and distance of place, all rise in the mind like the leaves and branches of trees.

जलमेव यथाम्भोधिरौष्ण्यमेव यथानलः । तथा विविधसंरम्भः संसारश्चित्तमेव वा ॥ १७ ॥

jalameva yathāmbhodhirauṣṇyameva yathānalaḥ | tathā vividhasaṃrambhaḥ saṃsāraścittameva vā || 17 ||

The mind is the cause of all its feelings, as water is the cause of the sea, and the heat of fire. Hence the mind is the source of all things, and intimately connected with whatever is existent in the world.

सकर्तृकर्मकरणं यदिदं चेत्यमागतम् । द्रष्टृदर्शनदृश्याढ्यं तत्सर्वं चित्तमेव च ॥ १८ ॥

sakartṛkarmakaraṇaṃ yadidaṃ cetyamāgatam | draṣṭṛdarśanadṛśyāḍhyaṃ tatsarvaṃ cittameva ca || 18 ||

The thoughts that we have of the agent, effect and instrument of things, as also of the viewer, view and the instrumentality of sight, all belong to the mind.

चित्तं जगन्ति भुवनानि वनान्तराणि संलक्ष्यते स्वयमुपागतमात्मभेदैः । केयूरमौलिकटकैश्च लसत्स्वरूपं त्यक्त्वैव काञ्चनधियेव जनेन हेम ॥ १९ ॥

cittaṃ jaganti bhuvanāni vanāntarāṇi saṃlakṣyate svayamupāgatamātmabhedaiḥ | keyūramaulikaṭakaiśca lasatsvarūpaṃ tyaktvaiva kāñcanadhiyeva janena hema || 19 ||

The mind alone is perceived to be in existence in the world; and its representations of the forests and all other things are but variations of itself! So the thinking man sees the substance of gold only, in all its various formations of bangles and bracelets, which are taken for naught.