सत्यमुक्तं किन्त्विह वा एके न मनसोऽद्धा विश्रम्भमनवस्थानस्य शठकिरात इव सङ्गच्छन्ते ॥
तथा चोक्तम्—
न कुर्यात्कर्हिचित्सख्यं मनसि ह्यनवस्थिते ।
यद्विश्रम्भाच्चिराच्चीर्णं चस्कन्द तप ऐश्वरम् ॥
नित्यं ददाति कामस्यच्छिद्रं तमनु येऽरयः ।
योगिनः कृतमैत्रस्य पत्युर्जायेव पुंश्चली ॥
कामो मन्युर्मदो लोभः शोकमोहभयादयः ।
कर्मबन्धश्च यन्मूलः स्वीकुर्यात्को नु तद्बुधः ॥
satyam uktaṁ kintv iha vā eke na manaso’ddhā viśrambham anavasthānasya śaṭha-kirāta iva saṅgacchante |
tathā coktam—
na kuryāt karhicit sakhyaṁ manasi hy anavasthite |
yad-viśrambhāc cirāc cīrṇaṁ caskanda tapa aiśvaram ||
nityaṁ dadāti kāmasya cchidraṁ tam anu ye’rayaḥ |
yoginaḥ kṛta-maitrasya patyur jāyeva puṁścalī ||
kāmo manyur mado lobhaḥ śoka-moha-bhayādayaḥ |
karma-bandhaś ca yan-mūlaḥ svīkuryāt ko nu tad budhaḥ ||
(Śrīmad Bhāgavatam: 5.6.2–5)
“[Śukadeva Gosvāmī to Parīkṣit Mahārāja:] You have spoken correctly, but here [i.e., in this world], the great do not place trust in the unstable mind, which is like a cunning kirāta. Similarly, it also said, ‘One should never make a friendship with the unstable mind, as a result of trust in which the long-standing austerity (tapas) [even] of an īśvara is lost. It [i.e., the unstable mind] always gives an opening to desire (kāma) and [other] enemies of a yogī who has made a friendship [with it] which follow from that [i.e., desire] like the promiscuous wife of a [trusting] husband. Indeed, what intelligent person would accept [as a friend] that [mind] which is the basis of the bondage of karma and [the basis of] desire, anger, mania, greed, lamentation, delusion, fear, and so forth?’”
Commentary
satyam uktam iti kleśadāni na bhavanty eva | tad api eke sudhiyaḥ manaso viśvāsaṁ na saṅgacchante, na samyak prāpnuvanti | kutaḥ? anavasthānasya pratikṣaṇam eva prāpta-nānā-daśākasyety arthaḥ | tena śuddhaṁ bhūtvāpy aśuddhaṁ bhavituṁ na tasya vilamba iti bhāvaḥ | śaṭhe dhūrte kirāte nīca-jātau ca, dhūrto yathā sauhārdyaṁ pradarśya luṇṭhitam eva viśvasitāraṁ hanti, tathaiva manaḥ khalu kāma-krodhādy-anabhibhava-rūpāṁ sva-śuddhiṁ pradarśya sva-nirodhe śithila-prayatnaṁ sādhakam ekasmin dine kāmādyair evākasmikais tam adhaḥ pātayati, yathā ca nīca-jātir muhur api dharmam adhyāpito’pi sādhutāṁ dadhāno’pi gṛha-koṣādiṣu viśvastaḥ san samaye dustyaja-svīya-svabhāva-prāptaṁ cauryam eva karoti, tathaiva manaḥ śama-damādibhiḥ śodhitam api śravaṇa-mananādiṣu sthairyaṁ dadhānam api viśvastaṁ sad aniruddhyamānaṁ kasmiṁś ca lakṣaṇe durviṣayeṣv api nimajjad viveka-jñānādikam apaharati ||2|| yasya viśrambhāt viśvāsāt cirāc cīrṇaṁ bahu-kāla-sañcitaṁ tapaś caskanda susrāva | aiśvaraṁ śāmbhavaṁ viṣṇor mohinī-rūpa-darśanena | yad vā, īśvarāṇāṁ samarthānām api saubhari-prabhṛtīnāṁ tapaḥ ||3|| tatra hetuḥ—nityam iti | kṛta-viśvāsasya yogino manaḥ kāmasya chidram avakāśaṁ dadāti, taṁ kāmam anu ye arayaḥ krodha-lobhādayas teṣāṁ ca | yathā kṛta-viśvāsasya patyuḥ puṁścalī jāyā jārāṇām avakāśaṁ dattvā patiṁ ghātayati, tathā mano’pi kāmādibhir yoginaṁ bhraṁśayatīty arthaḥ ||4||
(Sārārtha-darśinī-ṭīkā)
“You have spoken correctly that they [i.e., the mystic powers produced by yoga] are indeed not troublesome [for those who are satisfied within the self (ātmārāmas)]. Still, ‘the great’ (eke), meaning, the wise, do not put, meaning, do not have in full trust, in the mind. Why? It is unstable, meaning, it enters different states at every single moment [i.e., its condition is constantly fluctuating]. Thus, even after it has become purified, there is no delay in it again becoming impure [whenever it again becomes absorbed in anything contaminating]. This is the purport. ‘Cunning’ (śaṭha) means knavish, and kirāta means one who is low-born. As a knave, after making a show of friendship, kills a trusting person he has plundered, so exactly the mind, after making a show of its own purity in the form of non-subjugation to desire (kāma), anger, and so on, one day by means of causeless [alt., suddenly arisen] desire or otherwise causes the fall down of a sādhaka who has slackened in the endeavor to control it, and as a low born person, even while having been taught dharma repeatedly, even while sustaining righteous conduct (sādhutā), and [even] while being trusted in the house, treasury, and so on, engages on occasion in thievery as ingrained [in him] by his own difficult to give up nature (svabhāva), so exactly the mind, even while being cleansed by restraint of the senses (śama), restrain of the mind (dama), and so on, even while sustaining steadiness in [purifying activisites such as] hearing, contemplation (manana) and so on, and [even] while being trusted, becomes inexplicably unruly, absorbs one even in vile objects of the senses, and deprives one of discernment (viveka), knowledge (jñāna), and so forth. ||2|| As a result of trust (viśrambhāt), that is, faith, in which [i.e., in the mind], the austerity (tapas) that was long-standing (cirāc cīrṇam), that is, accumulated over the course of a long time, ‘of an īśvara’ (aiśvaram), meaning, belonging to Śambhu [i.e., Śiva], was lost (caskanda) at the the sight of the Mohinī-form of Viṣṇu, or, alternately, the austerity (tapas) of īśvaras, that is, even of the [highly] capable such as [the sage] Saubhari [was lost because of their putting trust in the mind]. ||3|| The cause in this regard [is stated]: nityam … [i.e., SB 5.6.4 is spoken]. The mind of a yogī who has put faith [in the mind] gives an opening (chidram), that is, an opportunity, to desire (kāma) and those enemies which follow that, such as anger and greed. As the promiscuous wife of a husband who has put faith [in her] gives an opportunity to paramours and [thereby] causes her husband to be killed, so the mind too causes yogīs to deviate [from the path] by means of desire (kāma) and so forth. This is the meaning. ||4||”