अन्यस्माच् छासनाजालात् कल्पिताच् च पुनः पुनः । उद्धृताव् ऊचतुः पृष्टौ तम् एवार्थं पुनः पुनः
Again and again, when released from various imagined nets of punishment, they were questioned and replied repeatedly with the same meaning.
उवाचेन्द्रो महीपाल जगन् मे दयितामयम् । न शासनानि दुःखानि बाधन्ते किञ्चिद् एव मे
Indra said: O king, for me, this world is filled with affection; the punishments do not trouble me at all.
अस्याश् चैव जगद् राजन् सर्वं मन्मयम् एव हि । तेन नौ शासनादुःखं किञ्चिद् एव न बाधते
And for her too, O king, this entire world is indeed made of mind; therefore, the pain of punishment does not trouble us at all.
मनो नाम वयं राजन् मनो हि पुरुषस् स्मृतः । प्रपञ्चमात्रम् एवायं देहो दृश्यत एव हि
We are called 'mind', O king, for mind is said to be the person; this body that is seen is only a projection.
समकालप्रयुक्तेन सहसा दण्डराशिना । धीरं मनो भेधयितुं न मनाग् अपि शक्यते
Even with a sudden multitude of punishments applied at the same time, it is not possible in the least to disturb the steady mind.
का नाम ता महाराज कीदृश्यः कस्य शक्तयः । याभिर् मनांसि भिद्यन्ते दृढनिश्चयवन्त्य् अपि
What is that, O great king, and of what kind, and whose power is it, by which even minds firmly resolved are broken?
पततूदेतु वा देहो यातु वा विशरारुताम् । भावितार्थाभिपतितं मनस् तिष्ठति पूर्ववत्
Whether this body falls or rises, or becomes scattered, the mind fixed on its intended object remains as before.
इष्टे ऽर्थे चिरम् आविष्टं भङ्क्तुं धीरं स्थितं मनः । भावा भावाश् शरीरस्था मम शक्ता न केचन
The mind, long absorbed in the desired object and steadfast, is not broken by any influences residing in the body.
भावितं तीव्रवेगेन मनसा यन् महीपते । तद् एव पश्यत्य् अचलं न शरीरविचेष्टितम्
O king, whatever the mind intensely contemplates, it perceives as unmoving, regardless of the body's actions.
न काश्चन क्रिया राजन् वरशापादिका अपि । तीव्रसंवेगसम्पन्नं शक्ताश् चालयितुं मनः
No action, O king, even those involving boons or curses, can shake a mind endowed with intense force.
तीव्रवेगेन संसक्तं पुरुषा ह्य् अभिवाञ्छिते । मनश् चालयितुं शक्ता न महाद्रिं मृगा इव
The mind of a person intensely attached to a desired object cannot be moved, just as animals cannot move a great mountain.
रामेयम् असितापाङ्गा मनःकोशे प्रतिष्ठिता । देवागारे महोत्सेधे देवी भगवती यथा
O Rama, this dark-eyed one is established in the treasury of the mind, like the goddess Bhagavati in the lofty abode of the gods.
न दुःखम् अनुगच्छामि प्रियया जीवरक्षया । गिरिर् ग्रीष्मदशादाहं लग्नयेवाभ्रमालया
I do not follow sorrow, even with the loss of my beloved's life, as a mountain does not suffer from the heat of summer when embraced by clouds.
यत्र यत्र यथा राजंस् तिष्ठाम्य् अभिपतामि वा । तत्रेष्टासङ्गमाद् अन्यत् किङ्चिन् नानुभवाम्य् अहम्
Wherever and however I remain or move, O King, there I experience nothing apart from the desired attachment.
अहल्यादयितानाम्ना मनसेन्द्राभिधं मनः । संसक्तम् इदम् आयाति न स्वभावाद् ऋते परम्
This mind, called by names such as Ahalya’s beloved and Indra of the mind, becomes attached only through association, not by its own nature otherwise.
एककार्यनिविष्टं हि मनो धीरस्य भूपते । न चाल्यते मेरुर् इव वरशापबलैर् अपि
O King, the mind of the steadfast one, fixed on a single aim, is not shaken even by the force of great boons or curses, just as Mount Meru is unmoved.
देहो हि वरशापाभ्याम् अन्यत्वम् उपगच्छति । न तु धीरं मनो राजन् विजिगीषुतयोत्थितम्
The body, indeed, may undergo change due to boons or curses, but not the mind of the resolute, O King, which has arisen with the desire to conquer.
एतानि चात्र मनसां न च कारणानि राजञ् शरीरशकलान्य् असमुत्थितानि । चेतो हि कारणम् अमीषु शरीरकेषु वारीव सर्ववनषण्डलतारसेषु
And here, O King, these fragments of the body are not the causes for the mind; rather, the mind is the cause in these bodies, just as water is in all the groves and clusters of reeds.
आद्यं शरीरम् इह विद्धि मनो महात्मन् सङ्कल्पिता जगति तेन शरीरसङ्घाः । आद्यं शरीरम् अभितिष्ठति यत्र तत्र तत् तद् भृशं फलति नेतरद् अस्य पुंसः
Know, O great-souled one, that the primary body here is the mind; by it, the multitude of bodies is imagined in the world. Wherever the primary body abides, there alone does it bear fruit abundantly for that person, not elsewhere.
मुख्याङ्कुरं सुभग विद्धि मनो हि पुंसो देहास् ततः प्रविसृतास् तरुपल्लवाभाः । नष्टे ऽङ्कुरे पुनर् उदेति न पल्लवश्रीर् न त्व् अङ्कुरः क्षयम् उपैति दलक्षयेषु
Know, O fortunate one, that the mind is the main sprout of a person; from it, bodies arise like shoots from a tree. When the sprout is destroyed, the glory of the shoots does not arise again, but the sprout does not perish when the leaves are destroyed.
देहक्षये विविधदेहगणं करोति स्वप्नावनाव् इव वनं नवम् आशु चेतः । चित्ते क्षते न तु करोति हि किञ्चिद् एव देहस् ततस् समनुपालय चित्तरत्नम्
When the body perishes, the mind quickly creates a multitude of new bodies, just as in a dream a new forest appears. But when the mind is destroyed, the body does nothing at all; therefore, preserve the jewel of the mind.
दिशि दिशि हरिणाक्षीम् एव पश्यामि राजन् प्रिययुवतिमनस्त्वान् नित्यम् आनन्दितो ऽस्मि । तव सुखविकृतीनां यत् फलं दुःखदायि क्षणम् अथ सुचिरं वा तन् न पश्यामि किञ्चित्
O King, in every direction I see only the doe-eyed one, my beloved; my mind is always delighted by you, dear woman. I do not see at all, whether for a moment or a long time, any result of your pleasures that brings sorrow.
अथेन्द्रेणैवम् उक्तो ऽसौ राजा राजीवलोचनः । मुनिं भरतनामानं पार्श्वसंस्थम् उवाच ह
Then, when thus addressed by Indra, the lotus-eyed king spoke to the sage named Bharata, who was seated nearby.
भगवन् सर्वधर्मज्ञ पश्यस्य् अस्य दुरात्मनः । भृशम् अद्य मुखे स्फारं धार्ष्ट्यं मद्दारहारिणः
Venerable one, knower of all dharma, do you see the great audacity now openly displayed by this wicked man who has taken my wife?
पापानुरूपम् अप्य् अस्य शापं देहि महामुने । यद् अवध्यवधात् पापं वधत्यागात् तद् एव हि
O great sage, give him a curse fitting his sin; for the punishment of the unpunishable, the destruction that comes from killing, that alone is proper.
इत्य् उक्तो राजसिंहेन भरतो मुनिसत्तमः । यथावत् प्रविचार्याशु पापं तस्य दुरात्मनः
Thus addressed by the lion among kings, the noble sage Bharata quickly considered the sin of that wicked man as it truly was.
सहानया दुष्कृतिन्या भर्तृद्रोहाभिभूतया । विनाशं व्रज दुर्बुद्धे इति शापं विसृष्टवान्
With this evil-doer, overcome by betrayal of her husband, you of corrupt mind, go to destruction together—thus he pronounced the curse.
ततस् तौ स्नेहसम्बद्धमनस्काव् एव शापतः । पतितौ भूतले वृक्षविच्युताव् इव पल्लवौ
Then, because of the curse, both of them, their minds bound by attachment, fell to the earth like two leaves shaken from a tree.
अथ व्यसनसंसक्तौ मृगयोनिम् उपागतौ । ततो द्वाव् अपि संसक्तौ भूयो जातौ विहङ्गमौ
Afterwards, bound to misfortune, they took birth as deer; then, still attached, both were born again as birds.
अद्यास्माकं विभो सर्गे मिथस्सम्बद्धभावनौ । तपःपरौ महापुण्यौ जातौ ब्राह्मणदम्पती
Today, O Lord, in this creation, a brahmin couple has been born, both deeply devoted to ascetic practice, bound together by mutual intention, and supremely virtuous.