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.
भारतो हि तयोश् शापस् स समर्थो बभूव ह । शरीरमात्राक्रमणे न मनोनिग्रहे प्रभो
Indeed, O Lord, the curse of Bharata upon them was effective only in regard to the body, not in the restraint of the mind.
ताव् अद्यावधितेनैव देहसंस्कारहेतुना । यत्र यत्रोपजायेते भवतस् तत्र दम्पती
From that time until now, due to the influence of bodily tendencies, wherever they are born, those two always become husband and wife.
अकृत्रिमप्रेमरसानुविद्धं स्नेहं तयोस् तं प्रसमीक्ष्य कान्तम् । वृक्षा अपि स्नेहरसानुविद्धाश् शृङ्गारचेष्टाकुलिता भवति
Observing the pure and natural affection infused with the essence of love between them, even the trees, touched by that nectar of affection, become stirred with gestures of romance.
तेनैतद् वच्मि भगवन् यथाजातं मनो मुने । अनिग्राह्यम् अभेद्यं च शापैर् अपि दुरासदैः
Therefore, O venerable sage, I say this as it has arisen in my mind: the mind is ungraspable, impenetrable, and not subdued even by powerful curses.
ऐन्दवानाम् अतस् सृष्टिक्रमाणां प्रविनाशनम् । युज्यते न न च ब्रह्मन् युक्तम् एतन् महात्मनः
The destruction of the lunar race or the order of creation is not appropriate, O Brahman; such a thing does not befit the great-souled one.
किं तद् अस्ति जगत्य् अस्मिन् विविधेषु जगत्सु वा । तवापि नाथ नाथस्य यद् दैन्याय महात्मनः
What is there in this world or among the various worlds that could bring misery to you, O Lord, or to the Lord of lords, who is great-souled?
मनो हि जगतां कर्तृ मनो हि पुरुषस् स्मृतः । मनःकृतं कृतं लोके न शरीरकृतं कृतम्
For the mind is the creator of worlds; the mind is said to be the person. What is done by the mind is truly done in the world, not what is done by the body.
यन् मनोनिश्चयकृतं तद् द्रव्यौषधिदण्डनैः । हन्तुं न शक्यते जन्तोः प्रतिबिम्बं मणेर् इव
That which is determined by the mind cannot be destroyed in a being by means of substances, medicines, or punishments, just as the reflection in a jewel cannot be removed.
तस्माद् एते ऽत्र तिष्ठन्तु भासुरैस् सर्गसम्भ्रमैः । त्वं सृष्ट्वेह प्रजास् तिष्ठ बुद्ध्याकाशे ऽप्य् अनन्तकः
Therefore, let these remain here, amidst the brilliant commotion of creation; you, having created beings here, remain in the space of intelligence, O endless one.
चित्ताकाशश् चिदाकाश आकाशश् च तृतीयकः । अनन्तास् त्रय एवैते चिदाकाशप्रकाशिताः
The space of mind, the space of consciousness, and the third, physical space—these three are indeed infinite, all revealed by the light of the space of consciousness.