23. Chapter 23

श्रीवसिष्ठ उवाच । य उत्तमपदालम्बी चक्रभ्रमवदास्थितः । शरीरनगरीराज्यं कुर्वन्नपि न लिप्यते ॥ १ ॥

śrīvasiṣṭha uvāca | ya uttamapadālambī cakrabhramavadāsthitaḥ | śarīranagarīrājyaṃ kurvannapi na lipyate || 1 ||

Vasishtha continued:—The man that is liberated in this life, and is settled in the Supreme state of felicity, is not tarnished by his reigning over the realm of his body, and turning about like a wheel.

तस्येयं भोगमोक्षार्थं तज्ज्ञस्योपवनोपमा । सुखायैव न दुःखाय स्वशरीरमहापुरी ॥ २ ॥

tasyeyaṃ bhogamokṣārthaṃ tajjñasyopavanopamā | sukhāyaiva na duḥkhāya svaśarīramahāpurī || 2 ||

The body of the wise man is as a princedom to him, and calculated for his benefit and no disadvantage. It is comparable with the bower of a holy hermit, for the consummation of his fruition and liberation.

श्रीराम उवाच । नगरीत्वं शरीरस्य कथं नाम महामुने । एतां चाधिवसन्योगी कथं राजसुखैकभाक् ॥ ३ ॥

śrīrāma uvāca | nagarītvaṃ śarīrasya kathaṃ nāma mahāmune | etāṃ cādhivasanyogī kathaṃ rājasukhaikabhāk || 3 ||

Rama said:—How do you call, O great sage! the body to be the dominion of a man, and how the Yogi can enjoy his princely felicity in it?

श्रीवसिष्ठ उवाच । रम्येयं देहनगरी राम सर्वगुणान्विता । ज्ञस्यानन्तविलासाढ्या स्वालोकार्कप्रकाशिता ॥ ४ ॥

śrīvasiṣṭha uvāca | ramyeyaṃ dehanagarī rāma sarvaguṇānvitā | jñasyānantavilāsāḍhyā svālokārkaprakāśitā || 4 ||

Vasishtha replied:—Beautiful is this city of the body, and fraught with every good to mankind, and being enlightened by the light of the mind, it is productive of endless blessings in both worlds.

नेत्रवातायनोद्द्योतप्रकाशभुवनान्तरा । करप्रतोलीविस्तारप्राप्तपादोपजाङ्गला ॥ ५ ॥

netravātāyanoddyotaprakāśabhuvanāntarā | karapratolīvistāraprāptapādopajāṅgalā || 5 ||

The eyes are the windows of this city, letting out the light for the sight of distant worlds, the two arms are as the two valves of this city-gate, with the hands like latches reaching to the knees.

रोमराजीलतागुल्मा त्वचाजालकमालिता । गुल्फाङ्गुल्यां प्रविश्रान्तजङ्घोरुस्तम्भमण्डला ॥ ६ ॥

romarājīlatāgulmā tvacājālakamālitā | gulphāṅgulyāṃ praviśrāntajaṅghorustambhamaṇḍalā || 6 ||

The hairs on the body are as the moss and grass on the walls, and the porous skin resembles the netted covering of the palace; the thighs and legs are as the columns of the edifice, and the feet with the ancles and toes, are as pedestals of the pillars.

रेखाविभक्तपादाग्रशिलाप्रथमनिर्मिता । चर्ममर्मशिरासारसंधिसीमामनोरमा ॥ ७ ॥

rekhāvibhaktapādāgraśilāprathamanirmitā | carmamarmaśirāsārasaṃdhisīmāmanoramā || 7 ||

The lines marked under the soles of the feet, are as inscriptions marked on the foundation stone, and upon those at the base of the pedestals of the pillars; and the outer skin which covers the flesh, marrow, veins and arteries, and the joints of the body, is as the beautiful plaster of the building, hiding the mortar and bricks inside.

उरूरुतनुभागाग्रनिर्मितोपस्थनिम्नगा । कचत्केशावलीकाचदलप्रस्थवनावृता ॥ ८ ॥

urūrutanubhāgāgranirmitopasthanimnagā | kacatkeśāvalīkācadalaprasthavanāvṛtā || 8 ||

The middle part of the body above the two thick thighs, contains the aqueducts, beset by the hairy bushes about them, and likening to rivers running amidst a city, between rows of trees on both sides of the banks.

भ्रूललाटोष्ठसच्छायवदनोद्यानशोभिता । दृष्टिपातोत्पलाकीर्णकपोलविपुलस्थली ॥ ९ ॥

bhrūlalāṭoṣṭhasacchāyavadanodyānaśobhitā | dṛṣṭipātotpalākīrṇakapolavipulasthalī || 9 ||

The face is as the royal garden beautified by the eye-brows, forehead and the lips; the glancing of the eyes, are as the blooming lotuses; and the cheeks are as flat planes in it.

वक्षःस्थलसरःस्यूतकुचपङ्कजकोरका । घनरोमावलीच्छन्नस्कन्धक्रीडाशिलोच्चया ॥ १० ॥

vakṣaḥsthalasaraḥsyūtakucapaṅkajakorakā | ghanaromāvalīcchannaskandhakrīḍāśiloccayā || 10 ||

The broad bosom is as a lake with the nipples like buds of lotuses;the streaks of hairs on the breast, are as its herbage, and the shoulders are as the projecting rocks (ghats) upon it.

उदरश्वभ्रनिक्षिप्तस्वान्नेष्टा भक्ष्यतत्परा । दीर्घकण्ठबिलोद्गीर्णवातसंरम्भशब्दिता ॥ ११ ॥

udaraśvabhranikṣiptasvānneṣṭā bhakṣyatatparā | dīrghakaṇṭhabilodgīrṇavātasaṃrambhaśabditā || 11 ||

The belly is the storehouse, which is eager to receive the delicious articles of food; and the long lungs of the throat, are blown loudly by the internal winds.

हृदयापणनिर्णीतयथाप्राप्तार्थभूषिता । अनारतनवद्वारप्रवहत्प्राणनागरा ॥ १२ ॥

hṛdayāpaṇanirṇītayathāprāptārthabhūṣitā | anāratanavadvārapravahatprāṇanāgarā || 12 ||

The bosom is considered as the depository of jewels (from their being worn upon it); and the nine orifices of the body, serve as so many windows for the breathing of the citizens.

आस्यस्फारवदादृष्टदन्तास्थिशकलाकुला । मुखास्पदाभ्रमज्जिह्वाचण्डीचर्वितभोजना ॥ १३ ॥

āsyasphāravadādṛṣṭadantāsthiśakalākulā | mukhāspadābhramajjihvācaṇḍīcarvitabhojanā || 13 ||

There is the open mouth like the open doorway, with its tooth-bones slightly seen as its gratings; and the tongue moving in the door way like a naked sword, is as the projecting tongue of the goddess Kali, when she devours her food.

रोमशष्पतरच्छन्ना कर्णकोटरकूपका । स्फिक्श्रृंखलास्थितोपान्तपृष्ठविस्तीर्णजङ्गला ॥ १४ ॥

romaśaṣpataracchannā karṇakoṭarakūpakā | sphikśrṛṃkhalāsthitopāntapṛṣṭhavistīrṇajaṅgalā || 14 ||

The ear-holes are covered by hairs like long grass, and the broad back resembles a large plain, beset by rows of trees on its borders.

गुदोत्थानारघट्टान्तप्रद्रुतानन्तकर्दमा । चित्तोद्यानमहीवल्गदात्मचिन्तावराङ्गना ॥ १५ ॥

gudotthānāraghaṭṭāntapradrutānantakardamā | cittodyānamahīvalgadātmacintāvarāṅganā || 15 ||

The two private passages serve as sewers and drains of the city, to let out its dirt, and the heart is the garden-ground, where the passions parade about as ladies.

धीवरत्रादृढाबद्धचपलेन्द्रियमर्कटा । वदनोद्यानहसनपुष्पोद्गममनोरमा ॥ १६ ॥

dhīvaratrādṛḍhābaddhacapalendriyamarkaṭā | vadanodyānahasanapuṣpodgamamanoramā || 16 ||

Here the understanding is fast bound in chains as a prisoner, and the organs of sense are let loose as monkies to play about. The face is as a flower garden, the smiles whereof are its blooming blossoms.

स्वशरीरमनोज्ञस्य सर्वसौभाग्यसुन्दरी । सुखायैव न दुःखाय परमाय हिताय च ॥ १७ ॥

svaśarīramanojñasya sarvasaubhāgyasundarī | sukhāyaiva na duḥkhāya paramāya hitāya ca || 17 ||

The life of the man, knowing the proper use of his body and mind, is prosperous in everything;it is attended by happiness and advantages, and no disadvantage whatever.

अज्ञस्येयमनन्तानां दुःखानां कोशमालिका । ज्ञस्य त्वियमनन्तानां सुखानां कोशमालिका ॥ १८ ॥

ajñasyeyamanantānāṃ duḥkhānāṃ kośamālikā | jñasya tviyamanantānāṃ sukhānāṃ kośamālikā || 18 ||

This body is also the source of infinite troubles to the ignorant; but it is the fountain of infinite happiness to the wise man.

किंचिदस्यां प्रनष्टायां ज्ञस्य नष्टमरिन्दम । स्थितायां संस्थितं सर्वं तेनेयं ज्ञसुखावहा ॥ १९ ॥

kiṃcidasyāṃ pranaṣṭāyāṃ jñasya naṣṭamarindama | sthitāyāṃ saṃsthitaṃ sarvaṃ teneyaṃ jñasukhāvahā || 19 ||

Its loss is no loss to the wise; but its continuance is the cause of continued happiness to the wise man.

यदेनां ज्ञः समारुह्य संसारे विहरत्यलम् । अशेषभोगमोक्षार्थं तेनेयं ज्ञरथः स्मृतः ॥ २० ॥

yadenāṃ jñaḥ samāruhya saṃsāre viharatyalam | aśeṣabhogamokṣārthaṃ teneyaṃ jñarathaḥ smṛtaḥ || 20 ||

The body serves as a chariot to the wise, who can traverse everywhere by riding in it; and can produce and procure everything conducive to his welfare and liberation.

शब्दरूपरसस्पर्शगन्धबन्धुश्रियो यतः । अनयैव हि लभ्यन्ते तेनेयं ज्ञस्य लाभदा ॥ २१ ॥

śabdarūparasasparśagandhabandhuśriyo yataḥ | anayaiva hi labhyante teneyaṃ jñasya lābhadā || 21 ||

The possession of the body, is of no disadvantage to the wise man; who can obtain by it, all the objects of his hearing and seeing, of his touch and smelling, and his friends and prosperity.

सुखदुःखक्रियाजालं यदेषोद्वहति स्वयम् । तदेषा राम सर्वज्ञसर्ववस्तुभरक्षमा ॥ २२ ॥

sukhaduḥkhakriyājālaṃ yadeṣodvahati svayam | tadeṣā rāma sarvajñasarvavastubharakṣamā || 22 ||

It is true that the body is subject to a great amount of pain and pleasure; but the wise man can well bear with them,

तस्यां शरीरपुर्यां हि राज्यं कुर्वन्गतज्वरः । ज्ञस्तिष्ठति गतव्यग्रः स्वपुर्यामिव वासवः ॥ २३ ॥

tasyāṃ śarīrapuryāṃ hi rājyaṃ kurvangatajvaraḥ | jñastiṣṭhati gatavyagraḥ svapuryāmiva vāsavaḥ || 23 ||

Hence the wise man reigns over the dominion of his body, without any pain or trouble, in the same manner as one remains the lord of his house, without any anxiety or disturbance.

न क्षिपत्यवटाटोपे मनोमत्ततुरङ्गमम् । न लोभदुर्द्रुमादाय प्रज्ञापुत्रीं प्रयच्छति ॥ २४ ॥

na kṣipatyavaṭāṭope manomattaturaṅgamam | na lobhadurdrumādāya prajñāputrīṃ prayacchati || 24 ||

He is not addicted to licentiousness like a high mettled steed; nor parts with the auspicious daughter of his prudence, from his avarice after some poisonous plant.

अज्ञानपरराष्ट्रं च न रन्ध्रं त्वस्य पश्यति । संसारारिभयस्यान्तर्मूलान्येव निकृन्तति ॥ २५ ॥

ajñānapararāṣṭraṃ ca na randhraṃ tvasya paśyati | saṃsārāribhayasyāntarmūlānyeva nikṛntati || 25 ||

The ignorant can see the cities of others, but not observe the gaps and breaks of their own. It is better to root out the fears of our worldly enemies (passions) from the heart, than live under their subjection.

तृष्णासारपरावर्ते कामसंभोगदुर्ग्रहे । न निमज्जति पर्यस्तः सुखदुःखप्रदेवने ॥ २६ ॥

tṛṣṇāsāraparāvarte kāmasaṃbhogadurgrahe | na nimajjati paryastaḥ sukhaduḥkhapradevane || 26 ||

Beware of diving in the perilous river, which flows fast by the dreary forest of this world, with the current of desire, whirl-pools of avarice, and the sharks of temporal enjoyment.

करोत्यविरतं स्नानं बहिरन्तरवीक्षणात् । सरित्संगमतीर्थेषु मनोरथगतः क्रमात् ॥ २७ ॥

karotyavirataṃ snānaṃ bahirantaravīkṣaṇāt | saritsaṃgamatīrtheṣu manorathagataḥ kramāt || 27 ||

Men often bathe their outer bodies in holy streams, without looking to the purification of their inward souls; and they shave their persons at the confluence of rivers with the sea, in hopes of obtaining their object. (

सकलाक्षजनादृश्यसुखप्रेक्षापराङ्मुखः । ध्याननाम्नि सुखं नित्यं तिष्ठत्यन्तःपुरान्तरे ॥ २८ ॥

sakalākṣajanādṛśyasukhaprekṣāparāṅmukhaḥ | dhyānanāmni sukhaṃ nityaṃ tiṣṭhatyantaḥpurāntare || 28 ||

All sensual people are averse to the unseen happiness of the next world; and dwell on the pleasure of their own imagination in the inward recesses of their minds.

सुखावहैषा नगरी नित्यं वै विदितात्मनः । भोगमोक्षप्रदा चैषा शक्रस्येवामरावती ॥ २९ ॥

sukhāvahaiṣā nagarī nityaṃ vai viditātmanaḥ | bhogamokṣapradā caiṣā śakrasyevāmarāvatī || 29 ||

This city of the body is pleasant to one, acquainted with his spiritual nature; because he deems it as the paradise of Indra, which is filled with pleasurable fruits, as well as of those of immortality.

स्थितया संस्थितं सर्वं किंचिन्नष्टं न नष्टया । यया पुर्या महीयस्या सा कथं न सुखावहा ॥ ३० ॥

sthitayā saṃsthitaṃ sarvaṃ kiṃcinnaṣṭaṃ na naṣṭayā | yayā puryā mahīyasyā sā kathaṃ na sukhāvahā || 30 ||

All things depend on the existence of the city of the body, yet nothing is lost by its loss since the mind is the seat of everything. These bodily cities which fill the earth, cannot be unpleasant to any body.

विनष्टे देहनगरे ज्ञस्य नष्टं न किंचन । आक्रान्तकुम्भाकाशस्य खस्य कुम्भक्षये यथा ॥ ३१ ॥

vinaṣṭe dehanagare jñasya naṣṭaṃ na kiṃcana | ākrāntakumbhākāśasya khasya kumbhakṣaye yathā || 31 ||

The wise man loses nothing by loss of the citadel of his body; as the vacuity in a vessel is never lost, by the breaking of the vessel.

विद्यमानं घटं वायुः किंचित्स्पृशति नास्थितम् । यथा तथैव देही स्वां शरीरनगरीमिमाम् ॥ ३२ ॥

vidyamānaṃ ghaṭaṃ vāyuḥ kiṃcitspṛśati nāsthitam | yathā tathaiva dehī svāṃ śarīranagarīmimām || 32 ||

As the air contained in a pot, is not felt by the touch like the pot itself, so is the living soul, which resides in the city of the body.

अत्रस्थः पुरुषो भोगानात्मा सर्वगतोऽपि सन् । विश्वकल्पकृतान्भुक्त्वा पुंसामधिगतार्थभाक् ॥ ३३ ॥

atrasthaḥ puruṣo bhogānātmā sarvagato'pi san | viśvakalpakṛtānbhuktvā puṃsāmadhigatārthabhāk || 33 ||

The ubiquitous soul being situated in this body, enjoys all worldly enjoyments, until at last it comes to partake of the felicity of liberation, which is the main object it has in view.

कुर्वन्नपि न कुर्वाणः समस्तार्थक्रियोन्मुखः । कदाचित्प्रकृतान्सर्वान्कार्यार्थाननुतिष्ठति ॥ ३४ ॥

kurvannapi na kurvāṇaḥ samastārthakriyonmukhaḥ | kadācitprakṛtānsarvānkāryārthānanutiṣṭhati || 34 ||

The soul doing all actions, is yet no doer of them; but remains as witness of whatever is done by the body; and sometimes presides over the actions actually done by it.

कदाचिल्लीलया लोलं विमानमधिरोहति । अनाहतगतिः कान्तं विहर्तुममलं मनः ॥ ३५ ॥

kadācillīlayā lolaṃ vimānamadhirohati | anāhatagatiḥ kāntaṃ vihartumamalaṃ manaḥ || 35 ||

The sportive mind rides on the swifting car of the body, as one mounts on a locomotive carriage for the place of its destination, and passes in its unimpeded course to distant journeys.

तत्रस्थो लोकसुन्दर्या सततं शीतलाङ्गया । रमते रामया मैत्र्या नित्यं हृदयसंस्थितः ॥ ३६ ॥

tatrastho lokasundaryā satataṃ śītalāṅgayā | ramate rāmayā maitryā nityaṃ hṛdayasaṃsthitaḥ || 36 ||

Seated there, it sports with its favourite and lovely objects of desire, which are seated in the heart as its mistresses.

द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यतैकते । इन्दोरिव विशाखे द्वे समाह्लादितचेतसी ॥ ३७ ॥

dve kānte tiṣṭhataḥ samyak pārśvayoḥ satyataikate | indoriva viśākhe dve samāhlāditacetasī || 37 ||

These two lovers reside side by side in the same body, as the moon and the star visakha, remain gladly in the same lunar mansion.

क्षपितानखिलान्लोकान्दुःखक्रकचदारितान् । वल्लीवनस्थान्नभसः पृष्ठादर्क इवेक्षते ॥ ३८ ॥

kṣapitānakhilānlokānduḥkhakrakacadāritān | vallīvanasthānnabhasaḥ pṛṣṭhādarka ivekṣate || 38 ||

The sage, like the sun, looks down from above the atmosphere of the earth, on the hosts of mortals that have been hewn down by misery, like heaps of brambles and branches scattered in the woods.

चिरं पूरितसर्वाशः सर्वसंपत्तिसुन्दरः । अपुनःखण्डनायेन्दुः पूर्णाङ्ग इव राजते ॥ ३९ ॥

ciraṃ pūritasarvāśaḥ sarvasaṃpattisundaraḥ | apunaḥkhaṇḍanāyenduḥ pūrṇāṅga iva rājate || 39 ||

The sage has the full satisfaction of his desires, and full possession of his best riches, and shines as the full-moon without the fear of waning.

सेव्यमानोऽपि भोगौघो न खेदायास्य जायते । कालकूटः किलेशस्य कण्ठे प्रत्युत राजते ॥ ४० ॥

sevyamāno'pi bhogaugho na khedāyāsya jāyate | kālakūṭaḥ kileśasya kaṇṭhe pratyuta rājate || 40 ||

The worldly enjoyments of the wise, do not tend to vitiate their nature; as the poisonous draught of Siva, was not capable of doing him any injury.

परिज्ञातोपभुक्तो हि भोगो भवति तुष्टये । विज्ञाय सेवितो मैत्रीमेति चोरो न शत्रुताम् ॥ ४१ ॥

parijñātopabhukto hi bhogo bhavati tuṣṭaye | vijñāya sevito maitrīmeti coro na śatrutām || 41 ||

The food which is habitual to one (as the poison of Siva) is as gratifying to him; as a thief by long acquaintance forgets his thievishness, and becomes friendly to his neighbours.

नरनारीनटौघानां विरहे दूरगामिनाम् । ज्ञेन यात्रेव सुभगा भोगश्रीरवलोक्यते ॥ ४२ ॥

naranārīnaṭaughānāṃ virahe dūragāminām | jñena yātreva subhagā bhogaśrīravalokyate || 42 ||

The wise man looks upon the separation of his friends and possessions, in the light of the departures (exits), of the visitant men and women and actors and actresses, at the end of a play from the theatre.

अशङ्कितोपसंप्राप्ता ग्रामयात्रा यथाध्वगैः । प्रेक्ष्यन्ते तद्वदेव ज्ञैर्व्यवहारमयाः क्रियाः ॥ ४३ ॥

aśaṅkitopasaṃprāptā grāmayātrā yathādhvagaiḥ | prekṣyante tadvadeva jñairvyavahāramayāḥ kriyāḥ || 43 ||

As passengers chance to meet unexpectedly, at the exhibition of a play on their way; so the wise people look unconcernedly, at their meeting with and separation from the occurrences of life.

अयत्नोपनतेऽप्यक्षि पदार्थेषु यथा पुनः । नीरागमेव पतति तद्वत्कार्येषु धीरधीः ॥ ४४ ॥

ayatnopanate'pyakṣi padārtheṣu yathā punaḥ | nīrāgameva patati tadvatkāryeṣu dhīradhīḥ || 44 ||

As our eye-sight falls indifferently on all objects about us, so doth the wise man look unconcernedly upon all things and transactions of life.

इन्द्रियाणां न हरति प्राप्तमर्थं कदाचन । नाददाति तथाऽप्राप्तं संपूर्णो ज्ञोऽवतिष्ठते ॥ ४५ ॥

indriyāṇāṃ na harati prāptamarthaṃ kadācana | nādadāti tathā'prāptaṃ saṃpūrṇo jño'vatiṣṭhate || 45 ||

The wise man is selfsufficient in all conditions of life; he neither rejects the earthly blessings that are presented to him; nor longs or strives hard for what is denied to him.

अप्राप्तचिन्ताः संप्राप्तसमुपेक्षाश्च सन्मतिम् । न कम्पयन्ति तरलाः पिच्छाघाता इवाचलम् ॥ ४६ ॥

aprāptacintāḥ saṃprāptasamupekṣāśca sanmatim | na kampayanti taralāḥ picchāghātā ivācalam || 46 ||

The regret of longing after what one does not possess, as also the fear of losing what he is in possession of, does not vacillate the mind of the wise; as the plumes of the dancing peacock, do not oscillate the unshaken mountain.

संशान्तसर्वसंदेहो गलिताखिलकौतुकः । संक्षीणकल्पनादेहो ज्ञः सम्राडिव राजते ॥ ४७ ॥

saṃśāntasarvasaṃdeho galitākhilakautukaḥ | saṃkṣīṇakalpanādeho jñaḥ samrāḍiva rājate || 47 ||

The wise man reigns as a monarch, free from all fears and doubts, and devoid of all cares and curiosity; and with a mind freed from false fancies.

आत्मन्येव न मात्यन्तः स्वात्मनात्मनि जृम्भते । संपूर्णोऽपारपर्यन्तः क्षीरार्णव इवार्णवे ॥ ४८ ॥

ātmanyeva na mātyantaḥ svātmanātmani jṛmbhate | saṃpūrṇo'pāraparyantaḥ kṣīrārṇava ivārṇave || 48 ||

The soul which is immeasurable in itself, is situated in the Supreme Soul; as the boundless Milky ocean, is contained in the body of the one universal ocean.

भोगेच्छाकृपणाञ्जन्तून्दीनान्दीनेन्द्रियाणि च । अनुन्मत्तमनाः शान्तो हसत्युन्मत्तकानिव ॥ ४९ ॥

bhogecchākṛpaṇāñjantūndīnāndīnendriyāṇi ca | anunmattamanāḥ śānto hasatyunmattakāniva || 49 ||

Those that are sober in their minds, and tranquil in their spirits, laugh to scorn the vile beasts of sensuality as madmen; as also those that have been bemeaned by the meanness of their sensual appetites to the state of mean reptiles.

इच्छतोऽन्योज्झितां जायां यथैवान्येन हस्यते । इन्द्रियस्येच्छतो भोगं तद्वज्ज्ञेन विहस्यते ॥ ५० ॥

icchato'nyojjhitāṃ jāyāṃ yathaivānyena hasyate | indriyasyecchato bhogaṃ tadvajjñena vihasyate || 50 ||

The sensualist eager for the gratification of his senses, are as much ridiculed by the wise; as a man who takes to him a woman deserted by another, is derided by his tribe.

त्यजत्स्वात्मसुखं सौम्यं मनो विषयविद्रुतम् । अङ्कुशेनेव नागेन्द्रं विचारेण वशं नयेत् ॥ ५१ ॥

tyajatsvātmasukhaṃ saumyaṃ mano viṣayavidrutam | aṅkuśeneva nāgendraṃ vicāreṇa vaśaṃ nayet || 51 ||

The unwise man becomes wise by relinquishing all the pleasures of his body, and subduing the emotions of his mind by his reason; as the rider subdues the ungovernable elephant by the goad (ankusa) in his hand.

भोगेषु प्रसरो यस्या मनोवृत्तेश्च दीयते । साप्यादावेव हन्तव्या विषस्येवाङ्कुरोद्गतिः ॥ ५२ ॥

bhogeṣu prasaro yasyā manovṛtteśca dīyate | sāpyādāveva hantavyā viṣasyevāṅkurodgatiḥ || 52 ||

He whose mind is bent to the enjoyment of carnal pleasures, should first of all check the inclination, as they draw out the poisonous plants from the ground.

ताडितस्य हि यः पश्चात्संमानः सोऽप्यनन्तकः । शालेर्ग्रीष्माभितप्तस्य कुसेकोऽप्यमृतायते ॥ ५३ ॥

tāḍitasya hi yaḥ paścātsaṃmānaḥ so'pyanantakaḥ | śālergrīṣmābhitaptasya kuseko'pyamṛtāyate || 53 ||

The well governed mind, being once let loose, recurs like a spoiled boy to its former habits; as the tree withered in summer heat, grows luxuriant at a slight rain-fall.

अनार्तेन हि सन्मानो बहुमानो न बुध्यते । पूर्णानां सरितां प्रावृट्पूरः स्वल्पो न राजते ॥ ५४ ॥

anārtena hi sanmāno bahumāno na budhyate | pūrṇānāṃ saritāṃ prāvṛṭpūraḥ svalpo na rājate || 54 ||

That which is full out of its time, does not become fuller in its season; as the river which is ever full, receives no addition in the rains over its fulness.

पूर्णस्तु प्राकृतोऽप्यन्यत्पुनरप्यभिवाञ्छते । जगत्पूरणयोग्याम्बुर्गृह्णात्येवार्णवो जलम् ॥ ५५ ॥

pūrṇastu prākṛto'pyanyatpunarapyabhivāñchate | jagatpūraṇayogyāmburgṛhṇātyevārṇavo jalam || 55 ||

The mind that is naturally greedy, wishes for more with all its fulness; as the sea with the sufficiency of its water to overflood the earth, receives the rain waters and the outpourings of innumerable rivers in its insatiate womb.

मनसोऽभिगृहीतस्य या पश्चाद्भोगमण्डना । तामेवालब्धविस्तारां क्लिष्टत्वाद्बहु मन्यते ॥ ५६ ॥

manaso'bhigṛhītasya yā paścādbhogamaṇḍanā | tāmevālabdhavistārāṃ kliṣṭatvādbahu manyate || 56 ||

The mind that is restrained in its desires, is gladdened at its little gains; and these being increased are reckoned as blessings by the stinted mind.

बन्धमुक्तो महीपालो ग्रासमात्रेण तुष्यति । परैरबद्धो नाक्रान्तो न राज्यं बहु मन्यते ॥ ५७ ॥

bandhamukto mahīpālo grāsamātreṇa tuṣyati | parairabaddho nākrānto na rājyaṃ bahu manyate || 57 ||

A captive prince when enfranchised, is content with his morsel of bread, who ere before had been discontented with a realm in his free and uncaptured state.

हस्तं हस्तेन संपीड्य दन्तैर्दन्तान्विचूर्ण्य च । अङ्गान्यङ्गैरिवाक्रम्य जयेश्चेन्द्रियशात्रवान् ॥ ५८ ॥

hastaṃ hastena saṃpīḍya dantairdantānvicūrṇya ca | aṅgānyaṅgairivākramya jayeścendriyaśātravān || 58 ||

With the writhing of your hands and gnashing of your teeth, and twisting of your limbs and body, you must chastise your reprobate members and mind.

जेतुमन्यं कृतोत्साहैः पुरुषैरिह पण्डितैः । पूर्वं हृदयशत्रुत्वाज्जेतव्यानीन्द्रियाण्यलम् ॥ ५९ ॥

jetumanyaṃ kṛtotsāhaiḥ puruṣairiha paṇḍitaiḥ | pūrvaṃ hṛdayaśatrutvājjetavyānīndriyāṇyalam || 59 ||

The brave and wise man, who intends to overcome his enemies; must first of all strive to subdue the internal enemies of his own heart and mind, and the members of his body.

एतावति धरणितले सुभगास्ते साधुचेतनाः पुरुषाः । पुरुषकलासु च गण्या न जिता ये चेतसा स्वेन ॥ ६० ॥

etāvati dharaṇitale subhagāste sādhucetanāḥ puruṣāḥ | puruṣakalāsu ca gaṇyā na jitā ye cetasā svena || 60 ||

Those men are reckoned the most prosperous, and best disposed in their minds in this earth; who have the manliness to govern their minds, instead of being governed by them.

हृदयबिले कृतकुण्डल कलनाविवशो मनोमहाभुजगः । यस्योपशान्तिमागतमलमुदितं तं सुनिर्मलं वन्दे ॥ ६१ ॥

hṛdayabile kṛtakuṇḍala kalanāvivaśo manomahābhujagaḥ | yasyopaśāntimāgatamalamuditaṃ taṃ sunirmalaṃ vande || 61 ||

I revere those pure and holy men, who have quelled the huge and crooked serpent of their minds, lying coiling in the cave of their hearts; and who rest in the inward tranquillity and serenity of their souls.