ब्राह्मण उवाच ।
अकोविदः कोविदवादवादान्
वदस्यथो नातिविदां वरिष्ठः ।
न सूरयो हि व्यवहारमेनं
तत्त्वावमर्शेन सहामनन्ति ॥ १॥
तथैव राजन्नुरुगार्हमेध-
वितानविद्योरुविजृम्भितेषु ।
न वेदवादेषु हि तत्त्ववादः
प्रायेण शुद्धो नु चकास्ति साधुः ॥ २॥
न तस्य तत्त्वग्रहणाय साक्षा-
द्वरीयसीरपि वाचः समासन् ।
स्वप्ने निरुक्त्या गृहमेधिसौख्यं
न यस्य हेयानुमितं स्वयं स्यात् ॥ ३॥
यावन्मनो रजसा पूरुषस्य
सत्त्वेन वा तमसा वानुरुद्धम् ।
चेतोभिराकूतिभिरातनोति
निरङ्कुशं कुशलं चेतरं वा ॥ ४॥
स वासनात्मा विषयोपरक्तो
गुणप्रवाहो विकृतः षोडशात्मा ।
बिभ्रत्पृथङ्नामभि रूपभेद-
मन्तर्बहिष्ट्वं च पुरैस्तनोति ॥ ५॥
दुःखं सुखं व्यतिरिक्तं च तीव्रं
कालोपपन्नं फलमाव्यनक्ति ।
आलिङ्ग्य मायारचितान्तरात्मा
स्वदेहिनं संसृतिचक्रकूटः ॥ ६॥
तावानयं व्यवहारः सदाविः
क्षेत्रज्ञसाक्ष्यो भवति स्थूलसूक्ष्मः ।
तस्मान्मनो लिङ्गमदो वदन्ति
गुणागुणत्वस्य परावरस्य ॥ ७॥
गुणानुरक्तं व्यसनाय जन्तोः
क्षेमाय नैर्गुण्यमथो मनः स्यात् ।
यथा प्रदीपो घृतवर्तिमश्नन्
शिखाः सधूमा भजति ह्यन्यदा स्वम् ।
पदं तथा गुणकर्मानुबद्धं
वृत्तीर्मनः श्रयतेऽन्यत्र तत्त्वम् ॥ ८॥
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The Brāhmaṇa (Bharata) replied : Though ignorant, you make speeches like the rejoinders of learned men. Hence you are in no way the best among those who are exceptionally wise. For the knowers of truth never discuss these mundane relations (e. g., that of master and servant) along with an enquiry into the (absolute) Reality. (That is to say, they never recognize them as an absolute truth.) (1)
Even so, O king, in the Vedic texts glorifying heavenly enjoyments and the means of attaining them—extensively figuring in the branch of knowledge (known by the name of Kalpa and) elaborating the numerous rituals connected with household life—an exposition of truth containing no suggestion in favour of injury to life and free from partiality and prejudice does not, as a matter of fact, generally appear. (2)
Even the utterances (of the Upanisads) which are (held to be) the most sacred (representing as they do the very crown of the Vedas) have not proved adequate to reveal the truth directly to him by whom the (heavenly) bliss resulting from sacrificial acts pertaining to household life is not spontaneously concluded to be worth throwing away on the analogy of a dream. (3)
So long as the mind of a man is dominated by Sattva, Rajas or Tamas, it continues unchecked to yield him (a crop of) virtue or sin through his senses of perception and organs of action. (4)
This mind (which is a conditioning vesture of the soul and therefore stands identified with it) is a storehouse of impressions (of virtuous and sinful actions), is attached to the pleasures of sense, tossed about by the three Guṇas (modes of Prakṛti) and hence liable to disturbances in the form of lust, anger and so on. It is the foremost among the sixteen constituents of the subtle body and, (successively) clothing itself with diverse forms under different names, makes for a higher or lower form of life. (5)
Embracing (enveloping) the embodied soul connected with it, the mind—which is an adjunct of the soul, brought forth by Māyā (the deluding potency of the Lord), and which inveigles the soul into the whirlpool of birth and death—yields at the proper time pleasure and pain and the other inevitable fruit different from both (viz., insensateness). (6)
It is only till then (so long as the mind exists) that these phenomena of the waking and dream states ever shine forth and continue to be perceived by the knowing subject. It is therefore that the knowers of truth declare the mind to be the cause of the degraded state of mundane life (the state of being identified with the three Guṇas or modes of Prakṛti) as well as of the highest state of liberation (which lies beyond the realm of the three Guṇas). (7)
A mind attached to the pleasures of sense (which are modifications of the three Guṇas) leads to misery (in the shape of birth and death); while that which is free from their influence makes for final beatitude. Even as a light so long as it consumes a wick soaked in clarified butter emits a flame crowned with soot, while at other times (when the butter has been consumed) it returns to its original (unmanifest) state, so does a mind attached to the objects of sense as well as to actions flows in various (impure) currents, whereas it returns to its (pure) essence (the quality of Sattva) when it is no longer attached to them. (8) (1-8)
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एकादशासन्मनसो हि वृत्तय
आकूतयः पञ्च धियोऽभिमानः ।
मात्राणि कर्माणि पुरं च तासां
वदन्ति हैकादश वीर भूमीः ॥ ९॥
गन्धाकृतिस्पर्शरसश्रवांसि
विसर्गरत्यर्त्यभिजल्पशिल्पाः ।
एकादशं स्वीकरणं ममेति
शय्यामहं द्वादशमेक आहुः ॥ १०॥
द्रव्यस्वभावाशयकर्मकालै-
रेकादशामी मनसो विकाराः ।
सहस्रशः शतशः कोटिशश्च
क्षेत्रज्ञतो न मिथो न स्वतः स्युः ॥ ११॥
क्षेत्रज्ञ एता मनसो विभूती-
र्जीवस्य मायारचितस्य नित्याः ।
आविर्हिताः क्वापि तिरोहिताश्च
शुद्धो विचष्टे ह्यविशुद्धकर्तुः ॥ १२॥
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The five organs of action, the five senses of perception and the ego-sense—these are the eleven currents through which the mind-substance flows. And the wise declare the five forms of organic activity, the five subtle elements and the body as the eleven receptacles into which these currents flow, O valiant king ! (9)
Smell, colour, touch, taste and sound are the objects of the (five) senses of perception; defecation, coition, locomotion, speech and grasping or releasing an object—these are the (five) functions of the organs of action; and acknowledging the body as 'mine'—which is the eleventh—is the function of the ego-sense. Others declare awareness of the body as one's own self ('I') as the twelfth current of the mind (their contention being that it is the sensible alone who acknowledge the body as 'mine', i.e., something other than their self, the ignorant regarding it as their very self). And they speak of the body (the object of the aforesaid awareness) as the twelfth object (of the activities of the mind). (10)
Due to the endless variety of objects, as well as to the very nature of things (which are ever in a state of flux), and to the diversity of predispositions and Karmas (past actions) and the action of time (which disturbs everything), these eleven modifications (currents) of the mind are multiplied (first) into hundreds, (then into) thousands and (eventually into) tens of millions. They (all, however,) proceed from God and have no existence of their own nor do they owe their existence to one another. (11)
God, who is (ever) pure (unattached to the world) merely looks on (as a witness and never gets identified with) these (manifold) waves—appearing in an endless series, now manifest (in the waking and dream states) and (now) disappearing (in deep sleep)—of the mind, which is an adjunct of the Jīva and a creation of Māyā, and which (ever) indulges in impure activities (leading to transmigration). (12) (9-12)
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क्षेत्रज्ञ आत्मा पुरुषः पुराणः
साक्षात्स्वयञ्ज्योतिरजः परेशः ।
नारायणो भगवान्वासुदेवः
स्वमाययाऽऽत्मन्यवधीयमानः ॥ १३॥
यथानिलः स्थावरजङ्गमाना-
मात्मस्वरूपेण निविष्ट ईशेत् ।
एवं परो भगवान् वासुदेवः
क्षेत्रज्ञ आत्मेदमनुप्रविष्टः ॥ १४॥
न यावदेतां तनुभृन्नरेन्द्र
विधूय मायां वयुनोदयेन ।
विमुक्तसङ्गो जितषट्सपत्नो
वेदात्मतत्त्वं भ्रमतीह तावत् ॥ १५॥
न यावदेतन्मन आत्मलिङ्गं
संसारतापावपनं जनस्य ।
यच्छोकमोहामयरागलोभ-
वैरानुबन्धं ममतां विधत्ते ॥ १६॥
भ्रातृव्यमेनं तददभ्रवीर्य-
मुपेक्षयाध्येधितमप्रमत्तः ।
गुरोर्हरेश्चरणोपासनास्त्रो
जहि व्यलीकं स्वयमात्ममोषम् ॥ १७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
पञ्चमस्कन्धे ब्राह्मणरहूगणसंवादे एकादशोऽध्यायः ॥ ११॥
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(The aforesaid) God is all-pervading, the most ancient (the first cause of the universe), all-perfect, (ever) patent, self-effulgent, free from birth (and death), the Ruler (even) of the highest beings (Brahmā, Śiva and others), the almighty Lord Vāsudeva (the abode of the universe), (Himself) dwelling as the (Inner) Controller of all the Jivas in every heart by His own Māyā (wonderful divine power). (13)
Even as the air, entering in the form of breath (all) mobile (animate) and immobile (inanimate) beings, controls them, so the supreme Lord Vāsudeva has interpenetrated this universe as the all-witnessing Inner Controller (of all). (14)
Man (lit., an embodied soul) continues to revolve in (the whirligig of) mundane existence so long as he is not able, O ruler of men, to realize the true nature of the Self—by shaking off this Māyā (illusion in the form of identification with the body) by means of the light of wisdom, having got rid of (all) attachment and conquered the six (internal) enemies (in the shape of lust, anger, greed, infatuation, arrogance and jealousy), and so long as he is not able to recognize the said mind—a conditioning vesture of the soul, which brings with it an uninterrupted succession of grief, infatuation, disease, attachment, greed and animosity and occasions a feeling of mineness—as a fertile soil yielding the agonies of birth and death for man. (15-16)
Therefore, (ever) circumspect and armed with the worship of the (holy) feet of Lord Śrī Hari in the form of your preceptor, get rid of this enemy (in the shape of the mind), that possesses enormous strength and has grown very insolent through (your) connivance, and, which though illusory in itself, yet robs you of your very self (true nature). (17)
Thus ends the eleventh discourse, forming part of the Dialogue between the Brāhmaṇa (Bharata) and king Rahūgaṇa, in Book Five of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (13-17)
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