Skanda Purana 7.18.89_207

7.18.89_207

sanatkumāra uvāca
antarātmā ca 1cetovānmanaḥ2 saṃkalpajaṃ smṛtam .
mahābhūtapracārācca3 kṣobhāgnirjova4 ucyate . . 1..
na śarīraṃ vinā cetastaccen5 nāsti kutaśca tat .
cetopi na vinā jīvaṃ sa cāpi na vinā manaḥ . .2. .
prāṇo jīva iti proktaḥ sparśādanyat pravartate .
manaḥ sarvaṃ nibadhnāti karmārambhamiti7 śrutiḥ .. 3 ..
sarva ete hi saṃgatya8 dhārayanti śarīriṇam .
yasya9 cetodhikanteṣāṃ10 sa cetovān prakīrtitaḥ . .4. .
cetasā tu vijānāti śubhāśubhanibandhanam .
tanmanaścetasi sthāpya nityādhyātmaratirbhavet ..5. .
śabdādiviṣayātīta indriyāṇi nigṛhya tu .
dhyānārambhaparo11 dehī sa12 syāt karmavivarjitaḥ . .6. .
indriyāṇi na badhnanti mano dehasamāsthitam .
jīvo bandhātmako jñeyaḥ śubhāśubhanibandhanāt ..7. .
rajasastamasaścaiva guṇayoraśubhātmanoḥ .
udrekājjāyate duḥkhaṃ saukhyaṃ satvāt prajāyate . .8..
saukhyasya pariṇāmāddhi duḥkhotpattiḥ śarīriṇām .
jāyate ca sukhaṃ vipra bhūyo duḥkhaviparyayāt ..9..
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40 ṣaṭaṣaṣṭyuttara - ka. .

Sanatkumāra said:
And the inner self is conscious; the mind is known to be born of intention. / And from the movement of the gross elements, the fire of agitation is called the jīva. // 1
There is no consciousness without a body; and if that [body] does not exist, whence could it come? / Nor is consciousness without a jīva, and that [jīva] is also not without a mind. // 2
The prāṇa is called the jīva; from touch another [function] proceeds. / The mind binds everything; the beginning of action is thus, says the scripture. // 3
For all these, coming together, sustain the embodied being. / He among them whose consciousness is paramount is renowned as conscious. // 4
By means of consciousness, one knows the cause of good and evil. / Having fixed that mind in consciousness, one should be constantly delighting in the self. // 5
Transcending sense objects such as sound, having restrained the senses, / intent on undertaking meditation, that embodied soul would become free from karma. // 6
The senses do not bind the mind situated in the body. / The jīva should be understood as bound by nature, through connection with good and evil. // 7
From the excess of rajas and tamas, the two qualities whose nature is unwholesome, / suffering is born; happiness is born from sattva. // 8
Indeed, from the transformation of happiness arises suffering for embodied beings; / and happiness is born again, O brahmin, from the reverse of suffering. // 9
[Footnote text: 40 ṣaṭaṣaṣṭyuttara - ka.]