89. Chapter 89

भानुरुवाच । मनो हि जगतां कर्तृ मनो हि पुरुषः परः । मनःकृतं कृतं लोके न शरीरकृतं कृतम् ॥ १ ॥

bhānuruvāca | mano hi jagatāṃ kartṛ mano hi puruṣaḥ paraḥ | manaḥkṛtaṃ kṛtaṃ loke na śarīrakṛtaṃ kṛtam || 1 ||

The sol said:—The mind is the maker and master of the world; the mind is the first supreme Male: Whatever is done by the Mind (intentionally), is said to be done; the actions of the body are held as no acts.

सामान्यब्राह्मणा भूत्वा मनोभावनया किल । ऐन्दवा ब्रह्मतां याता मनसः पश्य शक्तताम् ॥ २ ॥

sāmānyabrāhmaṇā bhūtvā manobhāvanayā kila | aindavā brahmatāṃ yātā manasaḥ paśya śaktatām || 2 ||

Look at the capacity of the mind in the instance of the sons of Indu; who being but ordinary Brahmans, became assimilated to Brahma, by their meditation of him in their minds.

मनसा भाव्यमानो हि देहतां याति देहकः । देहभावनयाऽयुक्तो देहधर्मैर्न बाध्यते ॥ ३ ॥

manasā bhāvyamāno hi dehatāṃ yāti dehakaḥ | dehabhāvanayā'yukto dehadharmairna bādhyate || 3 ||

One thinking himself as composed of the body (i. e. a corporeal being), becomes subject to all the accidents of corporeality: But he who knows himself as bodiless (an incorporeal being), is freed from all evils which are accidental to the body.

बाह्यदृष्टिर्हि नियतं सुखदुःखादि विन्दति । नान्तर्मुखतया योगी देहे वेत्ति प्रियाप्रिये ॥ ४ ॥

bāhyadṛṣṭirhi niyataṃ sukhaduḥkhādi vindati | nāntarmukhatayā yogī dehe vetti priyāpriye || 4 ||

By looking on the outside, we are subjected to the feelings of pain and pleasure; but the inward-sighted yogi, is unconscious of the pain or pleasure of his body.

मनःकारणकं तस्माज्जगद्विविधविभ्रमम् । इन्द्रस्याहल्यया सार्धं वृत्तान्तोऽत्र निदर्शनम् ॥ ५ ॥

manaḥkāraṇakaṃ tasmājjagadvividhavibhramam | indrasyāhalyayā sārdhaṃ vṛttānto'tra nidarśanam || 5 ||

It is thus the mind that causes all our errors in this world, as it is evidenced in the instance of Indra and his consort Ahalya.

श्रीब्रह्मोवाच । काहल्या भगवन्भानो को वात्रेन्द्रस्तमोनुद । ययोरुदन्तश्रवणे पावनी दृष्टिरेति हि ॥ ६ ॥

śrībrahmovāca | kāhalyā bhagavanbhāno ko vātrendrastamonuda | yayorudantaśravaṇe pāvanī dṛṣṭireti hi || 6 ||

Brahma said:—Tell me, my Lord Sol, who was this Indra, and who that Ahalya, by the hearing of which my understanding may have its clear-sightedness.

भानुरुवाच । श्रूयते हि पुरा देव मागधेषु महीपतिः । इन्द्रद्युम्न इति ख्यात इन्द्रद्युम्न इवापरः ॥ ७ ॥

bhānuruvāca | śrūyate hi purā deva māgadheṣu mahīpatiḥ | indradyumna iti khyāta indradyumna ivāparaḥ || 7 ||

The sun said:—It is related my lord! that there reigned in former times a king at Magadha (Behar), Indra-dyumna by name, and alike his namesake.

तस्येन्दुबिम्बप्रतिमा भार्या कमललोचना । अहल्या नाम तत्रासीच्छशाङ्कस्येव रोहिणी ॥ ८ ॥

tasyendubimbapratimā bhāryā kamalalocanā | ahalyā nāma tatrāsīcchaśāṅkasyeva rohiṇī || 8 ||

He had a wife fair as the orb of moon, with her eyes as beautiful as lotuses. Her name was Ahalya and she resembled Rohini—the favourite of moon.

तस्मिन्नेव पुरे षिङ्गः षिङ्गप्रकरशेखरः । इन्द्रनामा परः कश्चिद्धीमान्विप्रकुमारकः ॥ ९ ॥

tasminneva pure ṣiṅgaḥ ṣiṅgaprakaraśekharaḥ | indranāmā paraḥ kaściddhīmānviprakumārakaḥ || 9 ||

In that city there lived a palliard at the head of all the rakes; he was the intriguant son of a Brahman, and was known by the same name of Indra.

अहल्या पूर्वमिन्द्रस्य बभूवेष्टेत्यहल्यया । श्रुतं राजमहिष्याथ कथाप्रस्तावतः क्वचित् ॥ १० ॥

ahalyā pūrvamindrasya babhūveṣṭetyahalyayā | śrutaṃ rājamahiṣyātha kathāprastāvataḥ kvacit || 10 ||

Now this queen Ahalya came to hear the tale of the former Ahalya wife of Gotama, and her concupiscence related to her at a certain time.

आकर्ण्यैवमहल्या सा बभूवेन्द्रानुरागिणी । अहल्यां मां स नो कस्मात्सक्तोऽभ्येतीत्यथोत्सुका ॥ ११ ॥

ākarṇyaivamahalyā sā babhūvendrānurāgiṇī | ahalyāṃ māṃ sa no kasmātsakto'bhyetītyathotsukā || 11 ||

Hearing of that, this Ahalya felt a passion for the other Indra, and became impatient in the absence of his company; thinking only how he should come to her.

मृणालभारकदलीपल्लवास्तरणेषु सा । अतप्यत भृशं बाला लता लूना वनेष्विव ॥ १२ ॥

mṛṇālabhārakadalīpallavāstaraṇeṣu sā | atapyata bhṛśaṃ bālā latā lūnā vaneṣviva || 12 ||

She was fading as a tender creeper thrown adrift in the burning desert, and was burning with her inward flame, on beds of cooling leaves of the watery lotus and plantain trees.

खेदमाप समग्रासु तासु भूपविभूतिषु । मत्सी निदाघतप्तासु परिलोला स्थलीष्विव ॥ १३ ॥

khedamāpa samagrāsu tāsu bhūpavibhūtiṣu | matsī nidāghataptāsu parilolā sthalīṣviva || 13 ||

She was pining amidst all the enjoyments of her royal state, as the poor fish lying exposed on the dry bed of a pool in summer heat.

अयमिन्द्रोऽयमिन्द्रश्चेत्येवं जातप्रलापया । लज्जापि हि तया त्यक्ता वैवश्यमनुयातया ॥ १४ ॥

ayamindro'yamindraścetyevaṃ jātapralāpayā | lajjāpi hi tayā tyaktā vaivaśyamanuyātayā || 14 ||

She lost her modesty with her self possession, and repeated in her phrenzy, "here is Indra, and there he comes to me."

इत्यार्तया घनस्नेहमथ तस्या वयस्यया । उक्तं तया प्रियेऽविघ्नमिन्द्रमभ्यानयाम्यहम् ॥ १५ ॥

ityārtayā ghanasnehamatha tasyā vayasyayā | uktaṃ tayā priye'vighnamindramabhyānayāmyaham || 15 ||

Finding her in this pitiable plight, a lady of her palace took compassion on her, and said, I will safely conduct Indra before your ladyship in a short time.

इष्टं तवानयामीति श्रुत्वा विकसितेक्षणा । पपात पादयोः सख्या नलिन्या नलिनी यथा ॥ १६ ॥

iṣṭaṃ tavānayāmīti śrutvā vikasitekṣaṇā | papāta pādayoḥ sakhyā nalinyā nalinī yathā || 16 ||

No sooner she heard her companion say "I will bring your desired object to you," than she oped her eyes with joy, and fell prostrate at her feet, as one lotus flower falls before another.

ततः प्रयाते दिवसे समायाते निशागमे । सा वयस्या तमिन्द्राख्यं ययौ द्विजकुमारकम् ॥ १७ ॥

tataḥ prayāte divase samāyāte niśāgame | sā vayasyā tamindrākhyaṃ yayau dvijakumārakam || 17 ||

Then as the day passed on, and the shade of night covered the face of nature, the lady made her haste to the house of Indra—the Brahman's boy.

बोधयित्वा यथायुक्तं सा तमिन्द्रमथाङ्गना । अहल्यानिकटं रात्र्यामानयामास सत्वरम् ॥ १८ ॥

bodhayitvā yathāyuktaṃ sā tamindramathāṅganā | ahalyānikaṭaṃ rātryāmānayāmāsa satvaram || 18 ||

The clever lady used her persuasions as far as she could, and then succeeded to bring with her this Indra, and present him before her royal mistress forthwith.

ततः सा तेन षिङ्गेन सहेन्द्रेण रतिं ययौ । कस्मिंश्चित्सदने गुप्ते बहुमाल्यविलेपना ॥ १९ ॥

tataḥ sā tena ṣiṅgena sahendreṇa ratiṃ yayau | kasmiṃścitsadane gupte bahumālyavilepanā || 19 ||

She then adorned herself with pastes and paints, and wreaths of fragrant flowers, and conducted her lover to a private apartment, where they enjoyed their fill.

हाराङ्गदमनोज्ञेन तरुणी तेन सा तदा । रतेनावर्जिता वल्ली रसेन मधुना यथा ॥ २० ॥

hārāṅgadamanojñena taruṇī tena sā tadā | ratenāvarjitā vallī rasena madhunā yathā || 20 ||

The youth decorated also in his jewels and necklaces delighted her with his dulcet caresses, as the vernal season renovates the arbour with his luscious juice.

ततस्तदनुरक्ता सा पश्यन्ती तन्मयं जगत् । न समस्तगुणाकीर्णं भर्तारं बह्वमन्यत ॥ २१ ॥

tatastadanuraktā sā paśyantī tanmayaṃ jagat | na samastaguṇākīrṇaṃ bhartāraṃ bahvamanyata || 21 ||

Henceforward this ravished queen, saw the world full with the figure of her beloved Indra, and did not think much of all the excellences of her royal lord—her husband.

केनचित्त्वथ कालेन तस्या इन्द्रानुरागिता । सा ज्ञाता राजसिंहेन तन्मुखव्योमचन्द्रिका ॥ २२ ॥

kenacittvatha kālena tasyā indrānurāgitā | sā jñātā rājasiṃhena tanmukhavyomacandrikā || 22 ||

It was after sometime, that the great king came to be acquainted of the queen's amour for the Brahman Indra, by certain indications of her countenance.

इन्द्रं ध्यायति सा यावत्तावत्तस्या विराजते । मुखं पूर्णेन चन्द्रेण प्रबुद्धमिव कैरवम् ॥ २३ ॥

indraṃ dhyāyati sā yāvattāvattasyā virājate | mukhaṃ pūrṇena candreṇa prabuddhamiva kairavam || 23 ||

For as long as she thought of her lover Indra, her face glowed as the full blown lotus, blooming with the beams of her moon like lover.

इन्द्रोऽपि च तदासक्तसमस्तकरणाकुलः । न तिष्ठति क्षणमहो तया विरहितः क्वचित् ॥ २४ ॥

indro'pi ca tadāsaktasamastakaraṇākulaḥ | na tiṣṭhati kṣaṇamaho tayā virahitaḥ kvacit || 24 ||

Indra also was enamoured of her with all his enraptured senses, and could not remain for a moment in any place without her company.

अथातिसुघनस्नेहनिरावरणचेष्टयोः । तयोरनयवृत्तान्तो राज्ञाकर्णि कटुव्यथः ॥ २५ ॥

athātisughanasnehanirāvaraṇaceṣṭayoḥ | tayoranayavṛttānto rājñākarṇi kaṭuvyathaḥ || 25 ||

The king heard the painful tiding of their mutual affection, and of their unconcealed meetings and conferences with each other at all times.

एवमन्योन्यमासक्तं भावमालक्ष्य भूपतिः । चकार बहुभिर्दण्डैः स द्वयोरथ शासनम् ॥ २६ ॥

evamanyonyamāsaktaṃ bhāvamālakṣya bhūpatiḥ | cakāra bahubhirdaṇḍaiḥ sa dvayoratha śāsanam || 26 ||

He observed also many instances of their mutual attachment, and gave them his reprimands and punishments, as they deserved at different times.

तावुभावपि संत्यक्तौ हेमन्ते सलिलाशये । तुष्टौ जहसतुस्तत्र न खेदं समुपागतौ ॥ २७ ॥

tāvubhāvapi saṃtyaktau hemante salilāśaye | tuṣṭau jahasatustatra na khedaṃ samupāgatau || 27 ||

They were both cast in the cold water of a tank in the cold weather, where instead of betraying any sign of pain, they kept smiling together as in their merriment.

अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती । तावूचतुर्महीपाल जलाशयसमुद्धृतौ ॥ २८ ॥

apṛcchata tato rājā khinnau stho na tu durmatī | tāvūcaturmahīpāla jalāśayasamuddhṛtau || 28 ||

The king then ordered them to be taken out of the tank, and told them to repent for their crimes; but the infatuated pair, was far from doing so, and replied to the king in the following manner.

संस्मृत्यावामिहान्योन्यमुखकान्तिमनिन्दिताम् । आत्मानं न विजानीवो रूढभावं परस्परम् ॥ २९ ॥

saṃsmṛtyāvāmihānyonyamukhakāntimaninditām | ātmānaṃ na vijānīvo rūḍhabhāvaṃ parasparam || 29 ||

Great King! As long we continue to reflect on the unblemished beauty of each other's face, so long are we lost in the meditation of one another, and forget our own persons.

शासनेषु च यत्सङ्गो निःशङ्कस्तेन हर्षितौ । मुह्यावो न महीपाल स्वाङ्गैरपि विकर्तितैः ॥ ३० ॥

śāsaneṣu ca yatsaṅgo niḥśaṅkastena harṣitau | muhyāvo na mahīpāla svāṅgairapi vikartitaiḥ || 30 ||

We are delighted in our persecutions, as no torment can separate us from each other, nor are we afraid of separation, though O King, you can separate our souls from our bodies.

ततो भ्राष्ट्रे परिक्षिप्तावखिन्नावेवमेव तौ । ऊचतुर्मुदितात्मानावन्योन्यस्मृतिहर्षितौ ॥ ३१ ॥

tato bhrāṣṭre parikṣiptāvakhinnāvevameva tau | ūcaturmuditātmānāvanyonyasmṛtiharṣitau || 31 ||

Then they were thrown in a frying pan upon fire, where they remained unhurt and exclaimed, we rejoice, O King! at the delight of our souls in thinking of one another.

ग्रथितौ गजपादेषु न खिन्नावेव संस्थितौ । एवमेवोचतुर्भूपमन्योन्यस्मृतिहर्षितौ ॥ ३२ ॥

grathitau gajapādeṣu na khinnāveva saṃsthitau | evamevocaturbhūpamanyonyasmṛtiharṣitau || 32 ||

They were tied to the feet of elephants, to be trampled down by them; but they remained uninjured and said, King we feel our hearty joy at the remembrance of each other.

कशाहतावखिन्नौ तावेवमेव किलोचतुः । अन्यस्माच्छासनाद्राज्ञा कल्पिताच्च पुनः पुनः ॥ ३३ ॥

kaśāhatāvakhinnau tāvevameva kilocatuḥ | anyasmācchāsanādrājñā kalpitācca punaḥ punaḥ || 33 ||

They were lashed with rods and straps, and many other sorts of scourges, which the king devised from time to time.

उद्धृतावूचतुः पृष्टौ तमेवार्थं पुनः पुनः । उवाचेन्द्रो महीपालं जगन्मे दयितामयम् ॥ ३४ ॥

uddhṛtāvūcatuḥ pṛṣṭau tamevārthaṃ punaḥ punaḥ | uvācendro mahīpālaṃ jaganme dayitāmayam || 34 ||

But being brought back from the scourging ground, and asked about their suffering, they returned the same answer as before; and moreover, said Indra to the King, this world is full with the form of my beloved one.

न शातनानि दुःखानि बाधन्ते किंचिदेव मे । अस्याश्चैव जगद्राजन्सर्वं मन्मयमेव च ॥ ३५ ॥

na śātanāni duḥkhāni bādhante kiṃcideva me | asyāścaiva jagadrājansarvaṃ manmayameva ca || 35 ||

All your punishments inflict no pain on her also, who views the whole world as full of myself.

तेनान्यशासनाद्दुःखं किंचिदेव न विद्यते । मनोमात्रमहं राजन् मनो हि पुरुषः स्मृतः ॥ ३६ ॥

tenānyaśāsanādduḥkhaṃ kiṃcideva na vidyate | manomātramahaṃ rājan mano hi puruṣaḥ smṛtaḥ || 36 ||

Therefore all your punishments to torment the body, can give no pain to the mind (soul); which is my true self, and constitutes my personality (purusha), which resides in my person.

प्रपञ्चमात्रमेवायं देहो दृश्यत एव हि । समकालप्रयुक्तेन सहसा दण्डराशिना ॥ ३७ ॥

prapañcamātramevāyaṃ deho dṛśyata eva hi | samakālaprayuktena sahasā daṇḍarāśinā || 37 ||

This body is but an ideal form, and presents a shadowy appearance to view; you can pour out your punishments upon it for a while; but it amounts to no more than striking a shadow with a stick. (The body is a thing that my senses inform me, and not an occult something beyond the senses. Berkeley. Man can inflict the (unsubstantial) body, and not the.

वीरं मनो भेदयितुं मनागपि न शक्यते । का नाम ता महाराज कीदृश्यः कस्य शक्तयः ॥ ३८ ॥

vīraṃ mano bhedayituṃ manāgapi na śakyate | kā nāma tā mahārāja kīdṛśyaḥ kasya śaktayaḥ || 38 ||

No body can break down the brave (firm) mind; then tell me great king! what the powers of the mighty amount to?

याभिर्मनांक्त भिद्यन्ते दृष्टनिश्चयवन्त्यपि । वृद्धिमायातु वा देहो यातु वा विशरारुताम् ॥ ३९ ॥

yābhirmanāṃkta bhidyante dṛṣṭaniścayavantyapi | vṛddhimāyātu vā deho yātu vā viśarārutām || 39 ||

The causes that conspire to ruffle the tenor of the resolute mind, are the erroneous conceptions of external appearances. It is better therefore to chastise such bodies which mislead the mind to error.

भावितार्थाभिपतितं मनस्तिष्ठति पूर्ववत् । इष्टेऽर्थे चिरमाविष्टं दधानं तत्स्थितं मनः ॥ ४० ॥

bhāvitārthābhipatitaṃ manastiṣṭhati pūrvavat | iṣṭe'rthe ciramāviṣṭaṃ dadhānaṃ tatsthitaṃ manaḥ || 40 ||

The mind is firm for ever that is steadfast to its fixed purpose. Nay it is identified with the object which it has constantly in its thoughts.

भावाभावाः शरीरस्था नृप शक्ता न बाधितुम् । भावितं तीव्रवेगेन मनसा यन्महीपते ॥ ४१ ॥

bhāvābhāvāḥ śarīrasthā nṛpa śaktā na bādhitum | bhāvitaṃ tīvravegena manasā yanmahīpate || 41 ||

Being and not being are words applicable to bodies (and are convertible to one another); but they do not apply to the mind; since what is positive in thought, cannot be negatived of it in any wise.

तदेव पश्यत्यचलं न शरीरविचेष्टितम् । न काश्चन क्रिया राजन्वरशापादिका अपि ॥ ४२ ॥

tadeva paśyatyacalaṃ na śarīraviceṣṭitam | na kāścana kriyā rājanvaraśāpādikā api || 42 ||

The mind is immovable and cannot be moved by any effort like mobile bodies. It is impregnable to all external actions, and neither your anger or favour (barasapa), can make any effect on it.

तीव्रवेगेन संपन्नं शक्ताश्चालयितुं मनः । तीव्रवेगेन संयुक्तं पुरुषा ह्यभिवाञ्छितात् ॥ ४३ ॥

tīvravegena saṃpannaṃ śaktāścālayituṃ manaḥ | tīvravegena saṃyuktaṃ puruṣā hyabhivāñchitāt || 43 ||

It is possible for men of strong resolutions to change the coarse of their actions; but where is such a strong minded man to be found, who is able to withstand or change the current of his thought?

मनश्चालयितुं शक्ता न महाद्रिं मृगा इव । ममेयमसितापाङ्गी मनःकोशे प्रतिष्ठिता ॥ ४४ ॥

manaścālayituṃ śaktā na mahādriṃ mṛgā iva | mameyamasitāpāṅgī manaḥkośe pratiṣṭhitā || 44 ||

It is impossible to move the mind from its fixed fulcrum, as it is impracticable for tender stags to remove a mountain from its base. This black-eyed beauty is the fixed prop of my mind.

देवागारे महोत्सेधे देवी भगवती यथा । न दुःखमनुगच्छामि प्रियया जीवरक्षया ॥ ४५ ॥

devāgāre mahotsedhe devī bhagavatī yathā | na duḥkhamanugacchāmi priyayā jīvarakṣayā || 45 ||

She is seated in the lofty temple of my mind, as the goddess bhavani (Juno) on the mount Kailasa (Olympus); and I fear nothing as long I view this beloved preserver of my life and soul before me. (The Persian poet Urfi uses the same simile of the temple and mind in the hemistich or distich. "I see her image in my inward shrine, as an idol in the temple of an idolatrous land)."

गिरिर्ग्रीष्मदशादाहं लग्नयेवाब्दमालया । यत्र यत्र यथा राजंस्तिष्ठाम्यभिपतामि वा ॥ ४६ ॥

girirgrīṣmadaśādāhaṃ lagnayevābdamālayā | yatra yatra yathā rājaṃstiṣṭhāmyabhipatāmi vā || 46 ||

I sit amidst the conflagration of a burning mountain in summer's heat, but am cooled under the umbrage of her showering cloud, wherever I stand or fall.

तत्रेष्टसंगमादन्यत्किंचिन्नानुभवाम्यहम् । अहल्यादयितानाम्ना मनसेन्द्राभिधं मनः ॥ ४७ ॥

tatreṣṭasaṃgamādanyatkiṃcinnānubhavāmyaham | ahalyādayitānāmnā manasendrābhidhaṃ manaḥ || 47 ||

I think of nothing except of that sole object of my thought and wish, and I cannot persuade myself, to believe me as any other than Indra the lover of Ahalya.

संसक्तमिदमायाति न स्वभावादृते परम् । एककार्यनिविष्टं हि मनो धीरस्य भूपते ॥ ४८ ॥

saṃsaktamidamāyāti na svabhāvādṛte param | ekakāryaniviṣṭaṃ hi mano dhīrasya bhūpate || 48 ||

It is by constant association, that I have come to this belief of myself; nor can I think of me otherwise than what is in my nature; for know, O King! The wise have but one and the same object in their thought and view.

न चाल्यते मेरुरिव वरशापबलैरपि । देहो हि वरशापाभ्यामन्यत्वमिव गच्छति । ननु धीरं मनो राजन्विजिगीषुतया स्थितम् ॥ ४९ ॥

na cālyate meruriva varaśāpabalairapi | deho hi varaśāpābhyāmanyatvamiva gacchati | nanu dhīraṃ mano rājanvijigīṣutayā sthitam || 49 ||

The mind like the Meru, is not moved by threat or pity; it is the body that you can tame by the one or other expedient. The wise, O King! are masters of their minds, and there is none and nothing to deter them from their purpose.

एतानि चात्र मनसां न च कारणानि राजञ्शरीरशकलानि वृथोत्थितानि । चेतो हि कारणममीषु शरीरकेषु वारीव सर्ववनखण्डलतारसेषु ॥ ५० ॥

etāni cātra manasāṃ na ca kāraṇāni rājañśarīraśakalāni vṛthotthitāni | ceto hi kāraṇamamīṣu śarīrakeṣu vārīva sarvavanakhaṇḍalatāraseṣu || 50 ||

Know it for certain, O King, that neither these bodies about us, nor these bodies and sensations of ours are realities. They are but shows of truth, and not the movers of the mind: but on the contrary, it is the mind which supplies the bodies, and senses with their powers of action; as the water supplies the trees and branches with their vegetative juice.