Jivanmuktiviveka 1.55.p4

1.55.p4

duḥkhaṃ rāgādinimittajanyā rajoguṇavikārarūpā santāpātmikā pratikūlā cittavṛttiḥ | tādṛśe duḥkhe prāpte sati ahaṃ pāpaḥ, dhiṅmāṃ durātmānam ityanutāpātmikā tamoguṇavikāratvena bhrāntirūpā cittavṛttirudvegaḥ | yadyapyayaṃ viveka ivābhāti tathā'pi pūrvasmiñjanmani cettatpāpapravṛttipratibandhakatvāt saprayojano bhavati, idānīṃ tu niṣprayojana iti bhrāntitvaṃ draṣṭavyam | sukhaṃ rājyaputralābhādinimittajanyā sāttvikī prītirūpānukūlā cittavṛttiḥ | tasminsukhe satyāgāminastādṛśasya sukhasya kāraṇaṃ puṇyamananuṣṭhāya vṛthaiva tadapekṣā tāmasī cittavṛttiḥ spṛhā | tatra ca sukhaduḥkhayoḥ prārabdhakarmaprāpitatvādvyutthitacittasya vṛttisambhavācca tadubhayamupapadyate | udvegaspṛhe tu na vivekinaḥ sambhavataḥ | tathā rāgabhayakrodhāśca tāmasatvena karmaṇā prāpitatvābhāvānnāsya vidyante | evaṃlakṣaṇalakṣitaḥ svānubhavaprakaṭena śiṣyaśikṣārthamanudveganiḥspṛ-hatvādigamakaṃ vaco bhāṣata ityarthaḥ |
yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham |
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā | - (tatraiva 2.57) ||

Pain is an adverse mental modification consisting of distress, which is a transformation of the quality of rajas and is produced by causes such as attachment. When such pain has occurred, agitation is a mental modification that consists of remorse, taking the form of an error because it is a transformation of the quality of tamas, [thinking:] "I am a sinner; woe to me, an evil-souled person!" Although this appears like discrimination, nonetheless it is purposeful if occurring in a past life, because it obstructs inclination toward that sin; but now it is without purpose, and so its status as an error should be understood. Pleasure is a favorable mental modification consisting of joy, which is of the nature of sattva and is produced by causes such as obtaining a kingdom or a son. When that pleasure exists, longing is a mental modification of the nature of tamas—a futile expectation of future pleasure of that kind without having performed merit, which is its cause. And in that regard, since pleasure and pain are brought about by prārabdha karma and their occurrence as mental modifications is possible for a mind that has returned to normal consciousness, both of them are intelligible. But agitation and longing cannot occur in a person of discrimination. Likewise, attachment, fear, and anger do not exist for him, because they are of the nature of tamas and are not brought about by karma. Characterized by such marks, he speaks words indicating freedom from agitation, freedom from longing, and the like, in order to instruct his pupils through manifesting his own experience—this is the meaning: / "He who is free from affection everywhere, having encountered this or that agreeable or disagreeable [experience], / neither rejoices nor hates—his wisdom is firmly established." (in that very place, 2.57)