12.026
Library: Sage Vyasa, taking an example of King Senajit, highlights the importance of time.
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (name of the sage); उवाच (uvāca) - said;]
(Vaiśampāyana said;)
Vaiśampāyana said.
द्वैपायनवचः श्रुत्वा कुपिते च धनञ्जये। व्यासमामन्त्र्य कौन्तेयः प्रत्युवाच युधिष्ठिरः ॥१२-२६-१॥
dvaipāyanavacaḥ śrutvā kupite ca dhanañjaye। vyāsamāmantrya kaunteyaḥ pratyuvāca yudhiṣṭhiraḥ ॥12-26-1॥
[द्वैपायन-वचः (dvaipāyana-vacaḥ) - the words of Dvaipāyana; (Vyāsa) श्रुत्वा (śrutvā) - having heard; कुपिते (kupite) - angry; च (ca) - and; धनञ्जये (dhanañjaye) - in Dhanañjaya; (Arjuna) व्यासम् (vyāsam) - Vyāsa; आमन्त्र्य (āmantrya) - having addressed; कौन्तेयः (kaunteyaḥ) - the son of Kunti; (Yudhiṣṭhira) प्रत्युवाच (pratyuvāca) - replied; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhiṣṭhira;]
(Having heard the words of Dvaipāyana, and seeing Dhanañjaya angry, Kaunteya (Yudhiṣṭhira), having addressed Vyāsa, replied.)
Hearing the words of Dvaipāyana and seeing Arjuna angry, Yudhiṣṭhira, the son of Kunti, addressed Vyāsa and replied.
न पार्थिवमिदं राज्यं न च भोगाः पृथग्विधाः। प्रीणयन्ति मनो मेऽद्य शोको मां नर्दयत्ययम् ॥१२-२६-२॥
na pārthivam idaṃ rājyaṃ na ca bhogāḥ pṛthag-vidhāḥ। prīṇayanti mano me'dya śoko māṃ nardayatya-yam ॥12-26-2॥
[न (na) - not; पार्थिवम् (pārthivam) - earthly; इदं (idaṃ) - this; राज्यम् (rājyaṃ) - kingdom; न (na) - not; च (ca) - and; भोगाः (bhogāḥ) - enjoyments; पृथग्विधाः (pṛthag-vidhāḥ) - of various kinds; प्रीणयन्ति (prīṇayanti) - please; मनो (mano) - mind; मे (me) - my; अद्य (adya) - today; शोकः (śokaḥ) - grief; माम् (mām) - me; नर्दयति (nardayati) - torments; अयम् (ayam) - this;]
(Neither this earthly kingdom nor enjoyments of various kinds please my mind today; this grief torments me.)
Neither this earthly kingdom nor the various enjoyments please my mind today; this grief is tormenting me.
श्रुत्वा च वीरहीनानामपुत्राणां च योषिताम्। परिदेवयमानानां शान्तिं नोपलभे मुने ॥१२-२६-३॥
śrutvā ca vīrahīnānām aputrāṇāṃ ca yoṣitām। paridevayamānānāṃ śāntiṃ nopalabhe mune ॥12-26-3॥
[श्रुत्वा (śrutvā) - having heard; च (ca) - and; वीरहीनानाम् (vīrahīnānām) - of those bereft of heroes; अपुत्राणाम् (aputrāṇām) - of those without sons; च (ca) - and; योषिताम् (yoṣitām) - of women; परिदेवयमानानाम् (paridevayamānānām) - of those lamenting; शान्तिम् (śāntim) - peace; न (na) - not; उपलभे (upalabhe) - I obtain; मुने (mune) - O sage;]
(Having heard, and of those bereft of heroes, of those without sons, and of women, of those lamenting, peace not I obtain, O sage.)
O sage, having heard the lamentations of women bereft of heroes and sons, I do not find peace.
इत्युक्तः प्रत्युवाचेदं व्यासो योगविदां वरः। युधिष्ठिरं महाप्राज्ञं धर्मज्ञो वेदपारगः ॥१२-२६-४॥
ityuktaḥ pratyuvācedaṃ vyāso yogavidāṃ varaḥ। yudhiṣṭhiraṃ mahāprājñaṃ dharmajño vedapāragaḥ ॥12-26-4॥
[इति (iti) - thus; उक्तः (uktaḥ) - having been addressed; प्रत्युवाच (pratyuvāca) - replied; इदं (idaṃ) - this; व्यासः (vyāsaḥ) - Vyāsa; योगविदां (yogavidām) - of those who know Yoga; वरः (varaḥ) - the foremost; युधिष्ठिरं (yudhiṣṭhiraṃ) - Yudhiṣṭhira; महाप्राज्ञं (mahāprājñaṃ) - the greatly wise; धर्मज्ञः (dharmajñaḥ) - knower of Dharma; वेदपारगः (vedapāragaḥ) - one who has mastered the Vedas;]
(Thus having been addressed, Vyāsa, the foremost among those who know Yoga, replied this to Yudhiṣṭhira, the greatly wise, knower of Dharma, and one who has mastered the Vedas.)
Thus addressed, Vyāsa, the foremost among those who know Yoga, replied to Yudhiṣṭhira, who was greatly wise, a knower of Dharma, and one who had mastered the Vedas.
न कर्मणा लभ्यते चिन्तया वा; नाप्यस्य दाता पुरुषस्य कश्चित्। पर्याययोगाद्विहितं विधात्रा; कालेन सर्वं लभते मनुष्यः ॥१२-२६-५॥
na karmaṇā labhyate cintayā vā; nāpyasya dātā puruṣasya kaścit. paryāyayogād vihitaṃ vidhātrā; kālena sarvaṃ labhate manuṣyaḥ ॥12-26-5॥
[न (na) - not; कर्मणा (karmaṇā) - by action; लभ्यते (labhyate) - is obtained; चिन्तया (cintayā) - by thought; वा (vā) - or; न (na) - not; अपि (api) - even; अस्य (asya) - of this; दाता (dātā) - giver; पुरुषस्य (puruṣasya) - of a person; कश्चित् (kaścit) - any; पर्याययोगात् (paryāyayogāt) - by the conjunction of circumstances; विहितं (vihitam) - ordained; विधात्रा (vidhātrā) - by the Creator; कालेन (kālena) - by time; सर्वं (sarvaṃ) - all; लभते (labhate) - obtains; मनुष्यः (manuṣyaḥ) - a human being;]
(Not by action is it obtained, nor by thought; nor is there any giver of this to a person. By the conjunction of circumstances ordained by the Creator, in time, a human being obtains all.)
This is not attained by action or by thought, nor is there any person who can give it. Whatever is ordained by the Creator, a human being obtains everything in due time through the conjunction of circumstances.
न बुद्धिशास्त्राध्ययनेन शक्यं; प्राप्तुं विशेषैर्मनुजैरकाले। मूर्खोऽपि प्राप्नोति कदाचिदर्था; न्कालो हि कार्यं प्रति निर्विशेषः ॥१२-२६-६॥
na buddhiśāstrādhyayanena śakyaṃ; prāptuṃ viśeṣairmanujairakāle. mūrkho'pi prāpnoti kadācidarthā; nākālo hi kāryaṃ prati nirviśeṣaḥ ॥12-26-6॥
[न (na) - not; बुद्धि (buddhi) - intellect; शास्त्र (śāstra) - treatise; अध्ययनेन (adhyayanena) - by study; शक्यं (śakyaṃ) - possible; प्राप्तुं (prāptuṃ) - to obtain; विशेषैः (viśeṣaiḥ) - by special (means/persons); मनुजैः (manujaiḥ) - by men; अकाले (akāle) - out of time; मूर्खः (mūrkhaḥ) - fool; अपि (api) - even; प्राप्नोति (prāpnoti) - attains; कदाचित् (kadācit) - sometimes; अर्थान् (arthān) - objects; न (na) - not; कालः (kālaḥ) - time; हि (hi) - indeed; कार्यं (kāryaṃ) - action; प्रति (prati) - towards; निर्विशेषः (nirviśeṣaḥ) - without distinction;]
(Not by the study of intellect or treatises is it possible to obtain (results) by special men out of time. Even a fool sometimes attains objects; time indeed is without distinction towards action.)
It is not possible to achieve results at the wrong time even by the study of intellect or treatises by special men. Even a fool sometimes attains his objectives; for time, with regard to action, makes no distinction.
नाभूतिकाले च फलं ददाति; शिल्पं न मन्त्राश्च तथौषधानि। तान्येव कालेन समाहितानि; सिध्यन्ति चेध्यन्ति च भूतिकाले ॥१२-२६-७॥
nābhūtikāle ca phalaṃ dadāti; śilpaṃ na mantrāś ca tathauṣadhāni. tān yeva kālena samāhitāni; sidhyanti cedhyanti ca bhūtikāle ॥12-26-7॥
[न (na) - not; अभूतिकाले (abhūtikāle) - in the time of misfortune; च (ca) - and; फलं (phalaṃ) - fruit; result; ददाति (dadāti) - gives; शिल्पं (śilpaṃ) - craft; art; न (na) - not; मन्त्राः (mantrāḥ) - mantras; च (ca) - and; तथा (tathā) - also; likewise; औषधानि (auṣadhāni) - medicines; तानि (tāni) - those; एव (eva) - indeed; only; कालेन (kālena) - by time; समाहितानि (samāhitāni) - properly applied; concentrated; सिध्यन्ति (sidhyanti) - succeed; च (ca) - and; इध्यन्ति (idhyanti) - prosper; thrive; च (ca) - and; भूतिकाले (bhūtikāle) - in the time of prosperity;]
(Not in the time of misfortune does the fruit give; craft, nor mantras, nor likewise medicines. Those indeed, when properly applied by time, succeed and prosper in the time of prosperity.)
In times of misfortune, neither fruits, nor arts, nor mantras, nor medicines yield results; only when the proper time arrives and they are rightly applied do they succeed and flourish in times of prosperity.
कालेन शीघ्राः प्रविवान्ति वाताः; कालेन वृष्टिर्जलदानुपैति। कालेन पद्मोत्पलवज्जलं च; कालेन पुष्यन्ति नगा वनेषु ॥१२-२६-८॥
kālena śīghrāḥ pravivānti vātāḥ; kālena vṛṣṭir jaladān upaiti। kālena padmotpalavaj jalaṃ ca; kālena puṣyanti nagā vaneṣu॥12-26-8॥
[कालेन (kālena) - by time; शीघ्राः (śīghrāḥ) - swift; प्रविवान्ति (pravivānti) - blow forth; वाताः (vātāḥ) - winds; कालेन (kālena) - by time; वृष्टिः (vṛṣṭiḥ) - rain; जलदान् (jaladān) - clouds; उपैति (upaiti) - approaches; कालेन (kālena) - by time; पद्मोत्पलवत् (padmotpalavat) - like lotuses and water-lilies; जलम् (jalam) - water; च (ca) - and; कालेन (kālena) - by time; पुष्यन्ति (puṣyanti) - flourish; नगाः (nagāḥ) - trees; वनेषु (vaneṣu) - in forests;]
(By time, swift winds blow forth; by time, rain approaches the clouds. By time, water is like lotuses and water-lilies and; by time, trees flourish in the forests.)
With time, swift winds arise; with time, rain comes from the clouds. With time, water becomes like lotuses and water-lilies; with time, trees flourish in the forests.
कालेन कृष्णाश्च सिताश्च रात्र्यः; कालेन चन्द्रः परिपूर्णबिम्बः। नाकालतः पुष्पफलं नगानां; नाकालवेगाः सरितो वहन्ति ॥१२-२६-९॥
kālena kṛṣṇāś ca sitāś ca rātryaḥ; kālena candraḥ paripūrṇabimbaḥ. nākālataḥ puṣpaphalaṃ nagānāṃ; nākālavēgāḥ saritō vahanti ॥12-26-9॥
[कालेन (kālena) - by time; कृष्णाः (kṛṣṇāḥ) - dark; च (ca) - and; सिताः (sitāḥ) - bright; च (ca) - and; रात्र्यः (rātryaḥ) - nights; कालेन (kālena) - by time; चन्द्रः (candraḥ) - moon; परिपूर्णबिम्बः (paripūrṇabimbaḥ) - full orb; न (na) - not; अकालतः (akālataḥ) - out of season; पुष्पफलं (puṣpaphalaṃ) - flower and fruit; नगानां (nagānāṃ) - of trees; न (na) - not; अकालवेगाः (akālavegāḥ) - out of season currents; सरितः (saritaḥ) - rivers; वहन्ति (vahanti) - flow;]
(By time, nights are dark and bright; by time, the moon is a full orb. Not out of season are the flowers and fruits of trees; not out of season do the rivers flow.)
With time, nights become dark and bright; with time, the moon becomes full. Flowers and fruits on trees do not appear out of season, nor do rivers flow out of season.
नाकालमत्ताः खगपन्नगाश्च; मृगद्विपाः शैलमहाग्रहाश्च। नाकालतः स्त्रीषु भवन्ति गर्भा; नायान्त्यकाले शिशिरोष्णवर्षाः ॥१२-२६-१०॥
nākālamattāḥ khagapannagāś ca; mṛgadvipāḥ śailamahāgrahāś ca. nākālataḥ strīṣu bhavanti garbhā; nāyānty akāle śiśiroṣṇavarṣāḥ ॥12-26-10॥
[नाकालमत्ताः (nākālamattāḥ) - not-at-the-right-time-intoxicated; खगपन्नगाः (khagapannagāḥ) - birds-and-serpents; च (ca) - and; मृगद्विपाः (mṛgadvipāḥ) - beasts-and-elephants; शैलमहाग्रहाः (śailamahāgrahāḥ) - mountains-and-great-crocodiles; च (ca) - and; नाकालतः (nākālataḥ) - not-at-the-right-time; स्त्रीषु (strīṣu) - in-women; भवन्ति (bhavanti) - arise; गर्भाः (garbhāḥ) - pregnancies; न (na) - not; आयान्ति (āyānti) - come; अकाले (akāle) - out-of-season; शिशिरोष्णवर्षाः (śiśiroṣṇavarṣāḥ) - cold-hot-rains;]
(Not-at-the-right-time-intoxicated birds and serpents, beasts and elephants, mountains and great crocodiles; not-at-the-right-time in women arise pregnancies; not come out-of-season cold, hot, rains.)
Birds and serpents, beasts and elephants, mountains and great crocodiles do not become intoxicated out of season; pregnancies do not arise in women at the wrong time; cold, heat, and rains do not come out of season.
नाकालतो म्रियते जायते वा; नाकालतो व्याहरते च बालः। नाकालतो यौवनमभ्युपैति; नाकालतो रोहति बीजमुप्तम् ॥१२-२६-११॥
nākālato mriyate jāyate vā; nākālato vyāharate ca bālaḥ। nākālato yauvanam abhyupaiti; nākālato rohati bījam uptam ॥12-26-11॥
[नाकालतः (nākālataḥ) - not at the wrong time; म्रियते (mriyate) - dies; जायते (jāyate) - is born; वा (vā) - or; नाकालतः (nākālataḥ) - not at the wrong time; व्याहरते (vyāharate) - speaks; च (ca) - and; बालः (bālaḥ) - child; नाकालतः (nākālataḥ) - not at the wrong time; यौवनम् (yauvanam) - youth; अभ्युपैति (abhyupaiti) - attains; नाकालतः (nākālataḥ) - not at the wrong time; रोहति (rohati) - sprouts; बीजम् (bījam) - seed; उप्तम् (uptam) - sown;]
(Not at the wrong time dies, is born or; not at the wrong time speaks also child. Not at the wrong time youth attains; not at the wrong time sprouts seed sown.)
No one dies or is born before their destined time; a child does not speak before the right time. Youth does not arrive before its time; a sown seed does not sprout before its destined time.
नाकालतो भानुरुपैति योगं; नाकालतोऽस्तं गिरिमभ्युपैति। नाकालतो वर्धते हीयते च; चन्द्रः समुद्रश्च महोर्मिमाली ॥१२-२६-१२॥
nākālato bhānurupaiti yogaṃ; nākālato'staṃ girimabhyupaiti। nākālato vardhate hīyate ca; candraḥ samudraśca mahormimālī ॥12-26-12॥
[नाकालतः (nākālataḥ) - not at the wrong time; भानुः (bhānuḥ) - the sun; उपैति (upaiti) - approaches; योगं (yogaṃ) - conjunction; नाकालतः (nākālataḥ) - not at the wrong time; अस्तं (astaṃ) - setting; गिरिम् (girim) - mountain; अभ्युपैति (abhyupaiti) - approaches; नाकालतः (nākālataḥ) - not at the wrong time; वर्धते (vardhate) - increases; हीयते (hīyate) - decreases; च (ca) - and; चन्द्रः (candraḥ) - the moon; समुद्रः (samudraḥ) - the ocean; च (ca) - and; महोर्मिमाली (mahormimālī) - having great waves;]
(Not at the wrong time does the sun approach conjunction; not at the wrong time does he approach the mountain for setting. Not at the wrong time does he increase or decrease; the moon and the ocean, having great waves.)
The sun never reaches conjunction or sets behind the mountain at the wrong time; nor do the moon and the ocean with great waves ever increase or decrease at the wrong time.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। गीतं राज्ञा सेनजिता दुःखार्तेन युधिष्ठिर ॥१२-२६-१३॥
atrāpy udāharantīmam itihāsaṃ purātanam। gītaṃ rājñā senajitā duḥkhārtena yudhiṣṭhira ॥12-26-13॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; गीतम् (gītam) - spoken; राज्ञा (rājñā) - by the king; सेनजिता (senajitā) - Senajit; दुःखार्तेन (duḥkhārtena) - by one afflicted with sorrow; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira;]
(Here also they cite this ancient history, spoken by King Senajit, afflicted with sorrow, O Yudhiṣṭhira.)
Here too, O Yudhiṣṭhira, an ancient story is cited, which was spoken by King Senajit when he was afflicted with sorrow.
सर्वानेवैष पर्यायो मर्त्यान्स्पृशति दुस्तरः। कालेन परिपक्वा हि म्रियन्ते सर्वमानवाः ॥१२-२६-१४॥
sarvāneva eṣa paryāyaḥ martyān spṛśati dustaraḥ। kālena paripakvā hi mriyante sarva-mānavāḥ ॥12-26-14॥
[सर्वान् (sarvān) - all (accusative plural); एव (eva) - indeed; एषः (eṣaḥ) - this; पर्यायः (paryāyaḥ) - cycle; मर्त्यान् (martyān) - mortals (accusative plural); स्पृशति (spṛśati) - touches; दुस्तरः (dustaraḥ) - difficult to cross; कालेन (kālena) - by time; परिपक्वाः (paripakvāḥ) - ripened; हि (hi) - indeed; म्रियन्ते (mriyante) - die; सर्व (sarva) - all; मानवाः (mānavāḥ) - humans;]
(Indeed, this cycle, difficult to cross, touches all mortals; by time, all humans, having ripened, indeed die.)
This inevitable cycle, difficult to overcome, affects all mortals; in time, all humans, once matured, surely perish.
घ्नन्ति चान्यान्नरा राजंस्तानप्यन्ये नरास्तथा। सञ्ज्ञैषा लौकिकी राजन्न हिनस्ति न हन्यते ॥१२-२६-१५॥
ghnanti cānyān narā rājan tān apy anye narās tathā। sañjñaiṣā laukikī rājan na hinasti na hanyate ॥12-26-15॥
[घ्नन्ति (ghnanti) - they kill; च (ca) - and; अन्यान् (anyān) - others; नराः (narāḥ) - men; राजन् (rājan) - O king; तान् (tān) - them; अपि (api) - also; अन्ये (anye) - other; नराः (narāḥ) - men; तथा (tathā) - likewise; सञ्ज्ञा (sañjñā) - designation; एषा (eṣā) - this; लौकिकी (laukikī) - worldly; राजन् (rājan) - O king; न (na) - not; हिनस्ति (hinasti) - injures; न (na) - not; हन्यते (hanyate) - is killed;]
(They kill and others, men, O king, them also other men likewise. This designation is worldly, O king; it does not injure, nor is it killed.)
O king, men kill other men, and likewise, other men kill them as well. This is merely a worldly designation, O king; it neither injures nor is injured.
हन्तीति मन्यते कश्चिन्न हन्तीत्यपि चापरे। स्वभावतस्तु नियतौ भूतानां प्रभवाप्ययौ ॥१२-२६-१६॥
hantīti manyate kaścin na hantītyapi cāpare। svabhāvatastu niyatau bhūtānāṃ prabhavāpyayau ॥12-26-16॥
[हन्ति (hanti) - kills; इति (iti) - thus; मन्यते (manyate) - thinks; कश्चित् (kaścit) - someone; न (na) - not; हन्ति (hanti) - kills; इति (iti) - thus; अपि (api) - also; च (ca) - and; अपरे (apare) - others; स्वभावतः (svabhāvataḥ) - by nature; तु (tu) - but; नियतौ (niyatau) - fixed; भूतानाम् (bhūtānām) - of beings; प्रभव (prabhava) - origin; अप्ययौ (apyayau) - and dissolution;]
(Someone thinks thus: 'he kills'; others also (think) thus: 'he does not kill'. But by nature, the origin and dissolution of beings are fixed.)
Some think, "He kills"; others say, "He does not kill." But in reality, the origin and dissolution of beings are determined by their own nature.
नष्टे धने वा दारे वा पुत्रे पितरि वा मृते। अहो कष्टमिति ध्यायञ्शोकस्यापचितिं चरेत् ॥१२-२६-१७॥
naṣṭe dhane vā dāre vā putre pitari vā mṛte। aho kaṣṭamiti dhyāyañśokasyāpacitiṃ caret ॥12-26-17॥
[नष्टे (naṣṭe) - when lost; (locative singular of naṣṭa) धने (dhane) - wealth; (locative singular of dhana) वा (vā) - or; दारे (dāre) - wife; (locative singular of dāra) वा (vā) - or; पुत्रे (putre) - son; (locative singular of putra) पितरि (pitari) - father; (locative singular of pitṛ) वा (vā) - or; मृते (mṛte) - dead; (locative singular of mṛta) अहो (aho) - alas; कष्टम् (kaṣṭam) - distress; suffering; इति (iti) - thus; ध्यायन् (dhyāyan) - meditating; thinking; शोकस्य (śokasya) - of sorrow; अपचितिम् (apacitim) - increase; accumulation; चरेत् (caret) - should perform; should do;]
(When wealth is lost, or wife, or son, or father is dead, thinking 'Alas, distress!' thus, one should perform the accumulation of sorrow.)
When one loses wealth, wife, son, or when the father dies, if one keeps thinking 'Alas, how distressing!' in this way, one only increases sorrow.
स किं शोचसि मूढः सञ्शोच्यः किमनुशोचसि। पश्य दुःखेषु दुःखानि भयेषु च भयान्यपि ॥१२-२६-१८॥
sa kiṃ śocasi mūḍhaḥ sañśocyaḥ kimanuśocasi। paśya duḥkheṣu duḥkhāni bhayeṣu ca bhayānyapi ॥12-26-18॥
[स (sa) - he; किं (kiṃ) - why; शोचसि (śocasi) - you grieve; मूढः (mūḍhaḥ) - deluded one; सञ्शोच्यः (sañśocyaḥ) - worthy of grief; किम् (kim) - why; अनुशोचसि (anuśocasi) - you lament; पश्य (paśya) - see; दुःखेषु (duḥkheṣu) - in sufferings; दुःखानि (duḥkhāni) - sufferings; भयेषु (bhayeṣu) - in fears; च (ca) - and; भयानि (bhayāni) - fears; अपि (api) - also;]
(He, why do you grieve, O deluded one? For the one worthy of grief, why do you lament? See, in sufferings, sufferings; in fears, and also fears.)
O deluded one, why do you grieve? Why do you lament for one who is worthy of grief? See, there are sufferings in sufferings, and fears even in fears.
आत्मापि चायं न मम सर्वापि पृथिवी मम। यथा मम तथान्येषामिति पश्यन्न मुह्यति ॥१२-२६-१९॥
ātmāpi cāyaṃ na mama sarvāpi pṛthivī mama। yathā mama tathānyeṣāmiti paśyanna muhyati ॥12-26-19॥
[आत्मा (ātmā) - self; अपि (api) - also; च (ca) - and; अयम् (ayam) - this; न (na) - not; मम (mama) - mine; सर्वा (sarvā) - all; अपि (api) - also; पृथिवी (pṛthivī) - earth; मम (mama) - mine; यथा (yathā) - just as; मम (mama) - mine; तथा (tathā) - so; अन्येषाम् (anyeṣām) - of others; इति (iti) - thus; पश्यन् (paśyan) - seeing; न (na) - not; मुह्यति (muhyati) - becomes deluded;]
(Self also and this not mine, all also earth mine; just as mine so of others thus seeing not becomes deluded.)
Even this self is not mine, nor is all this earth mine. Just as it is mine, so it is for others—seeing thus, one is not deluded.
शोकस्थानसहस्राणि हर्षस्थानशतानि च। दिवसे दिवसे मूढमाविशन्ति न पण्डितम् ॥१२-२६-२०॥
śokasthānasahasrāṇi harṣasthānaśatāni ca। divase divase mūḍham āviśanti na paṇḍitam॥12-26-20॥
[शोकस्थानसहस्राणि (śokasthānasahasrāṇi) - thousands of occasions for sorrow; हर्षस्थानशतानि (harṣasthānaśatāni) - hundreds of occasions for joy; च (ca) - and; दिवसे दिवसे (divase divase) - day by day; मूढम् (mūḍham) - the deluded one; आविशन्ति (āviśanti) - enter; न (na) - not; पण्डितम् (paṇḍitam) - the wise one;]
(Thousands of occasions for sorrow and hundreds of occasions for joy enter the deluded one day by day, not the wise one.)
Every day, thousands of reasons for sorrow and hundreds of reasons for joy affect the foolish, but not the wise.
एवमेतानि कालेन प्रियद्वेष्याणि भागशः। जीवेषु परिवर्तन्ते दुःखानि च सुखानि च ॥१२-२६-२१॥
evametāni kālena priyadveṣyāṇi bhāgaśaḥ। jīveṣu parivartante duḥkhāni ca sukhāni ca ॥12-26-21॥
[एवम् (evam) - thus; एतानि (etāni) - these; कालेन (kālena) - by time; प्रियद्वेष्याणि (priyadveṣyāṇi) - things liked and disliked; भागशः (bhāgaśaḥ) - in portions; जीवेषु (jīveṣu) - among living beings; परिवर्तन्ते (parivartante) - keep changing; दुःखानि (duḥkhāni) - sorrows; च (ca) - and; सुखानि (sukhāni) - pleasures; च (ca) - and;]
(Thus these things liked and disliked, in portions, by time, among living beings, keep changing; sorrows and pleasures and.)
Thus, over time, the things that are liked and disliked change in portions among living beings; both sorrows and pleasures keep alternating.
दुःखमेवास्ति न सुखं तस्मात्तदुपलभ्यते। तृष्णार्तिप्रभवं दुःखं दुःखार्तिप्रभवं सुखम् ॥१२-२६-२२॥
duḥkhamevāsti na sukhaṃ tasmāttadupalabhyate। tṛṣṇārtiprabhavaṃ duḥkhaṃ duḥkhārtiprabhavaṃ sukham ॥12-26-22॥
[दुःखम् (duḥkham) - suffering; एव (eva) - indeed; अस्ति (asti) - exists; न (na) - not; सुखम् (sukham) - happiness; तस्मात् (tasmāt) - therefore; तत् (tat) - that; उपलभ्यते (upalabhyate) - is obtained; तृष्णा (tṛṣṇā) - craving; अर्ति (arti) - affliction; प्रभवम् (prabhavam) - arising from; दुःखम् (duḥkham) - suffering; दुःख (duḥkha) - suffering; अर्ति (arti) - affliction; प्रभवम् (prabhavam) - arising from; सुखम् (sukham) - happiness;]
(Suffering indeed exists, not happiness; therefore, that is obtained. Suffering arising from the affliction of craving, happiness arising from the affliction of suffering.)
Only suffering truly exists, not happiness; therefore, that alone is found. Suffering is born from the affliction of craving, and happiness is born from the affliction of suffering.
सुखस्यानन्तरं दुःखं दुःखस्यानन्तरं सुखम्। न नित्यं लभते दुःखं न नित्यं लभते सुखम् ॥१२-२६-२३॥
sukhasyānantaraṃ duḥkhaṃ duḥkhasyānantaraṃ sukham। na nityaṃ labhate duḥkhaṃ na nityaṃ labhate sukham ॥12-26-23॥
[सुखस्य (sukhasya) - of happiness; अनन्तरं (anantaraṃ) - after; succeeding; दुःखं (duḥkham) - sorrow; suffering; दुःखस्य (duḥkhasya) - of sorrow; अनन्तरं (anantaraṃ) - after; succeeding; सुखम् (sukham) - happiness; न (na) - not; नित्यं (nityaṃ) - eternal; always; लभते (labhate) - obtains; gets; दुःखं (duḥkham) - sorrow; suffering; न (na) - not; नित्यं (nityaṃ) - eternal; always; लभते (labhate) - obtains; gets; सुखम् (sukham) - happiness;]
(After happiness, sorrow; after sorrow, happiness. Not always does one obtain sorrow, not always does one obtain happiness.)
Sorrow follows happiness, and happiness follows sorrow. One does not always experience sorrow, nor does one always experience happiness.
सुखमन्ते हि दुःखानां दुःखमन्ते सुखस्य च। तस्मादेतद्द्वयं जह्याद्य इच्छेच्छाश्वतं सुखम् ॥१२-२६-२४॥
sukham-ante hi duḥkhānāṃ duḥkham-ante sukhasya ca। tasmād etad dvayaṃ jahyād ya icchet śāśvatam sukham ॥12-26-24॥
[सुखम् (sukham) - happiness; अन्ते (ante) - at the end; हि (hi) - indeed; दुःखानाम् (duḥkhānām) - of sorrows; दुःखम् (duḥkham) - sorrow; अन्ते (ante) - at the end; सुखस्य (sukhasya) - of happiness; च (ca) - and; तस्मात् (tasmāt) - therefore; एतत् (etat) - this; द्वयम् (dvayam) - the two; जहि (jahi) - abandon; यः (yaḥ) - who; इच्छेत् (icchet) - desires; शाश्वतम् (śāśvatam) - eternal; सुखम् (sukham) - happiness;]
(At the end of sorrows is happiness indeed; at the end of happiness is sorrow also. Therefore, let one who desires eternal happiness abandon both of these.)
Happiness follows sorrow, and sorrow follows happiness. Therefore, whoever seeks lasting happiness should give up both joy and sorrow.
यन्निमित्तं भवेच्छोकस्तापो वा दुःखमूर्छितः। आयासो वापि यन्मूलस्तदेकाङ्गमपि त्यजेत् ॥१२-२६-२५॥
yannimittaṃ bhavecchokastāpo vā duḥkhamūrcchitaḥ। āyāso vāpi yanmūlastadekāṅgamapi tyajet ॥12-26-25॥
[यत् (yat) - which; निमित्तम् (nimittam) - cause; भवेत् (bhavet) - may be; शोकः (śokaḥ) - sorrow; तापः (tāpaḥ) - affliction; वा (vā) - or; दुःख (duḥkha) - pain; मूर्छितः (mūrcchitaḥ) - overwhelmed; आयासः (āyāsaḥ) - exertion; वा (vā) - or; अपि (api) - even; यत् (yat) - which; मूलः (mūlaḥ) - root; तत् (tat) - that; एकाङ्गम् (ekāṅgam) - even one part; अपि (api) - even; त्यजेत् (tyajet) - should abandon;]
(Which cause may be sorrow, affliction or overwhelmed by pain, or exertion even, which is the root of that, even one part of that should be abandoned.)
Whatever is the cause of sorrow, affliction, pain, or exertion, even if it is only one part, that root should be abandoned.
सुखं वा यदि वा दुःखं प्रियं वा यदि वाप्रियम्। प्राप्तं प्राप्तमुपासीत हृदयेनापराजितः ॥१२-२६-२६॥
sukhaṃ vā yadi vā duḥkhaṃ priyaṃ vā yadi vāpriyam। prāptaṃ prāptamupāsīta hṛdayenāparājitaḥ ॥12-26-26॥
[सुखं (sukham) - happiness; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; दुःखं (duḥkham) - sorrow; प्रियं (priyam) - dear; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; अप्रियम् (apriyam) - not dear; प्राप्तं (prāptam) - attained; प्राप्तम् (prāptam) - attained; उपासीत (upāsīta) - should accept; हृदयेन (hṛdayena) - with heart; अपराजितः (aparājitaḥ) - unconquered;]
(Happiness or if or sorrow, dear or if or not dear, whatever is attained, one should accept with an unconquered heart.)
Whether happiness or sorrow, whether something dear or not dear is attained, one should accept whatever comes with an unconquered heart.
ईषदप्यङ्ग दाराणां पुत्राणां वा चराप्रियम्। ततो ज्ञास्यसि कः कस्य केन वा कथमेव वा ॥१२-२६-२७॥
īṣad apy aṅga dārāṇāṃ putrāṇāṃ vā carāpriyam। tato jñāsyasi kaḥ kasya kena vā katham eva vā ॥12-26-27॥
[ईषत् (īṣat) - a little; अपि (api) - even; अङ्ग (aṅga) - O dear; दाराणाम् (dārāṇām) - of wives; पुत्राणाम् (putrāṇām) - of sons; वा (vā) - or; चर (cara) - servant; अप्रियं (apriyam) - displeasing; ततः (tataḥ) - then; ज्ञास्यसि (jñāsyasi) - you will know; कः (kaḥ) - who; कस्य (kasya) - whose; केन (kena) - by whom; वा (vā) - or; कथम् (katham) - how; एव (eva) - indeed; वा (vā) - or;]
(Even a little, O dear, of wives or sons, or a servant, (if) displeasing; then you will know who, whose, by whom, or how indeed, or.)
O dear, even a little displeasure from wives, sons, or a servant—then you will know who belongs to whom, by whom, or how indeed, or in what way.
ये च मूढतमा लोके ये च बुद्धेः परं गताः। त एव सुखमेधन्ते मध्यः क्लेशेन युज्यते ॥१२-२६-२८॥
ye ca mūḍhatamā loke ye ca buddheḥ paraṃ gatāḥ। ta eva sukhame dhante madhyaḥ kleśena yujyate ॥12-26-28॥
[ये (ye) - who; (plural, masculine); च (ca) - and; मूढतमा (mūḍhatamā) - most deluded; (superlative of mūḍha); लोके (loke) - in the world; ये (ye) - who; (plural, masculine); च (ca) - and; बुद्धेः (buddheḥ) - of intellect; (genitive singular of buddhi); परं (paraṃ) - beyond; गताः (gatāḥ) - have gone; (plural, masculine); त (ta) - they; (plural, masculine, nominative); एव (eva) - indeed; सुखम् (sukham) - happiness; एधन्ते (edhante) - attain; (plural, present); मध्यः (madhyaḥ) - the middle one; (nominative singular, masculine); क्लेशेन (kleśena) - with suffering; (instrumental singular); युज्यते (yujyate) - is engaged; (third person singular, passive);]
(Who and (are) the most deluded in the world, and who have gone beyond intellect; they indeed attain happiness. The middle one is engaged with suffering.)
Those who are the most deluded in the world and those who have transcended intellect—only they attain happiness. The one in the middle is afflicted with suffering.
इत्यब्रवीन्महाप्राज्ञो युधिष्ठिर स सेनजित्। परावरज्ञो लोकस्य धर्मवित्सुखदुःखवित् ॥१२-२६-२९॥
ity abravīn mahāprājño yudhiṣṭhira sa senajit। parāvarajño lokasya dharmavit sukhaduḥkhavit ॥12-26-29॥
[इति (iti) - thus; अब्रवीत् (abravīt) - he spoke; महाप्राज्ञः (mahāprājñaḥ) - greatly wise one; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhishthira; सः (saḥ) - he; सेनजित् (senajit) - Senajit; परावरज्ञः (parāvarajñaḥ) - knower of the higher and lower; लोकस्य (lokasya) - of the world; धर्मवित् (dharmavit) - knower of dharma; सुखदुःखवित् (sukhaduḥkhavit) - knower of happiness and sorrow;]
(Thus spoke the greatly wise Yudhishthira, he (is) Senajit, knower of the higher and lower, of the world, knower of dharma, knower of happiness and sorrow.)
Thus the greatly wise Yudhishthira, also called Senajit, who knows the higher and lower, the ways of the world, dharma, and both happiness and sorrow, spoke.
सुखी परस्य यो दुःखे न जातु स सुखी भवेत्। दुःखानां हि क्षयो नास्ति जायते ह्यपरात्परम् ॥१२-२६-३०॥
sukhī parasya yo duḥkhe na jātu sa sukhī bhavet। duḥkhānāṃ hi kṣayo nāsti jāyate hyaparātparam ॥12-26-30॥
[सुखी (sukhī) - happy; परस्य (parasya) - of another; यः (yaḥ) - who; दुःखे (duḥkhe) - in suffering; न (na) - not; जातु (jātu) - ever; सः (saḥ) - he; सुखी (sukhī) - happy; भवेत् (bhavet) - becomes; दुःखानाम् (duḥkhānām) - of sufferings; हि (hi) - indeed; क्षयः (kṣayaḥ) - end; नास्ति (nāsti) - does not exist; जायते (jāyate) - arises; हि (hi) - indeed; अपरात् (aparāt) - from another; परम् (param) - higher; १२-२६-३० (12-26-30) - 12-26-30;]
(He who is not happy at another's suffering never becomes happy. Indeed, there is no end to sufferings; from another, a higher one arises.)
One who does not rejoice in another's suffering can never truly be happy. For, indeed, there is no end to suffering; from one, a greater suffering arises.
सुखं च दुःखं च भवाभवौ च; लाभालाभौ मरणं जीवितं च। पर्यायशः सर्वमिह स्पृशन्ति; तस्माद्धीरो नैव हृष्येन्न कुप्येत् ॥१२-२६-३१॥
sukhaṃ ca duḥkhaṃ ca bhavābhavau ca; lābhālābhau maraṇaṃ jīvitaṃ ca. paryāyaśaḥ sarvam iha spṛśanti; tasmād dhīro naiva hṛṣyenn kupyeta ॥12-26-31॥
[सुखम् (sukham) - happiness; च (ca) - and; दुःखम् (duḥkham) - sorrow; च (ca) - and; भव-अभवौ (bhava-abhavau) - existence and non-existence; च (ca) - and; लाभ-अलाभौ (lābha-alābhau) - gain and loss; मरणम् (maraṇam) - death; जीवितम् (jīvitam) - life; च (ca) - and; पर्यायशः (paryāyaśaḥ) - alternately; सर्वम् (sarvam) - all; इह (iha) - here; स्पृशन्ति (spṛśanti) - touch; तस्मात् (tasmāt) - therefore; धीरः (dhīraḥ) - the wise one; न एव (na eva) - not indeed; हृष्येत् (hṛṣyet) - should rejoice; न (na) - not; कुप्येत् (kupyet) - should be angry;]
(Happiness and sorrow and existence and non-existence and gain and loss, death and life, alternately all these here touch; therefore the wise one should not indeed rejoice nor should be angry.)
Happiness and sorrow, existence and non-existence, gain and loss, death and life — all these touch everyone here in turn; therefore, the wise person should neither rejoice nor become angry.
दीक्षां यज्ञे पालनं युद्धमाहु; र्योगं राष्ट्रे दण्डनीत्या च सम्यक्। वित्तत्यागं दक्षिणानां च यज्ञे; सम्यग्ज्ञानं पावनानीति विद्यात् ॥१२-२६-३२॥
dīkṣāṃ yajñe pālanaṃ yuddham āhuḥ; yogaṃ rāṣṭre daṇḍanityā ca samyak। vittatyāgaṃ dakṣiṇānāṃ ca yajñe; samyagjñānaṃ pāvanānīti vidyāt ॥12-26-32॥
[दीक्षां (dīkṣām) - initiation; यज्ञे (yajñe) - in sacrifice; पालनं (pālanam) - protection; युद्धम् (yuddham) - battle; आहु (āhuḥ) - they say; योगं (yogam) - discipline; राष्ट्रे (rāṣṭre) - in the kingdom; दण्डनीत्या (daṇḍanityā) - by the policy of punishment; च (ca) - and; सम्यक् (samyak) - properly; वित्तत्यागं (vittatyāgam) - abandonment of wealth; दक्षिणानां (dakṣiṇānām) - of gifts; च (ca) - and; यज्ञे (yajñe) - in sacrifice; सम्यग्ज्ञानं (samyagjñānam) - true knowledge; पावनानि (pāvanāni) - purifying; इति (iti) - thus; विद्यात् (vidyāt) - one should know;]
(Initiation in sacrifice, protection in battle, they say; discipline in the kingdom by the policy of punishment and properly. Abandonment of wealth, of gifts and in sacrifice; true knowledge, purifying, thus one should know.)
One should know that initiation is for sacrifice, protection is for battle, discipline is for the kingdom through the policy of punishment, proper abandonment of wealth and gifts is for sacrifice, and true knowledge is purifying.
रक्षन्राष्ट्रं बुद्धिपूर्वं नयेन; सन्त्यक्तात्मा यज्ञशीलो महात्मा। सर्वाँल्लोकान्धर्ममूर्त्या चरंश्चा; प्यूर्ध्वं देहान्मोदते देवलोके ॥१२-२६-३३॥
rakṣan rāṣṭraṃ buddhipūrvaṃ nayena; santyaktātmā yajñaśīlo mahātmā. sarvāṃl lokān dharmamūrtyā caraṃś ca; pūrdhvaṃ dehān modate devaloke ॥12-26-33॥
[रक्षन् (rakṣan) - protecting; राष्ट्रम् (rāṣṭram) - kingdom; बुद्धिपूर्वम् (buddhipūrvam) - with foresight; नयेन (nayena) - by policy; सन्त्यक्तात्मा (santyaktātmā) - having renounced self-interest; यज्ञशीलः (yajñaśīlaḥ) - devoted to sacrifice; महात्मा (mahātmā) - great-souled; सर्वान् (sarvān) - all; लोकान् (lokān) - worlds; धर्ममूर्त्या (dharmamūrtyā) - by the embodiment of dharma; चरन् (caran) - moving; च (ca) - and; ऊर्ध्वम् (ūrdhvam) - upwards; देहान् (dehān) - bodies; मोदते (modate) - rejoices; देवलोके (devaloke) - in the world of the gods;]
(Protecting the kingdom with foresight by policy; having renounced self-interest, devoted to sacrifice, great-souled. Moving among all worlds by the embodiment of dharma and upwards from the bodies, rejoices in the world of the gods.)
He who protects the kingdom with foresight and policy, who has renounced self-interest, is devoted to sacrifice, and is great-souled, moves among all worlds as the embodiment of dharma, and after leaving the body, rejoices in the world of the gods.
जित्वा सङ्ग्रामान्पालयित्वा च राष्ट्रं; सोमं पीत्वा वर्धयित्वा प्रजाश्च। युक्त्या दण्डं धारयित्वा प्रजानां; युद्धे क्षीणो मोदते देवलोके ॥१२-२६-३४॥
jitvā saṅgrāmān pālayitvā ca rāṣṭraṃ; somaṃ pītvā vardhayitvā prajāś ca. yuktyā daṇḍaṃ dhārayitvā prajānāṃ; yuddhe kṣīṇo modate devaloke ॥12-26-34॥
[जित्वा (jitvā) - having conquered; सङ्ग्रामान् (saṅgrāmān) - battles; पालयित्वा (pālayitvā) - having protected; च (ca) - and; राष्ट्रं (rāṣṭraṃ) - kingdom; सोमं (somaṃ) - Soma (the sacred drink); पीत्वा (pītvā) - having drunk; वर्धयित्वा (vardhayitvā) - having increased; प्रजाः (prajāḥ) - subjects; च (ca) - and; युक्त्या (yuktyā) - with strategy; दण्डं (daṇḍaṃ) - punishment (rod of justice); धारयित्वा (dhārayitvā) - having upheld; प्रजानाम् (prajānām) - of the subjects; युद्धे (yuddhe) - in battle; क्षीणः (kṣīṇaḥ) - exhausted; मोदते (modate) - rejoices; देवलोके (devaloke) - in the world of the gods;]
(Having conquered battles and having protected the kingdom; having drunk Soma and having increased the subjects; having upheld the punishment of the subjects with strategy; exhausted in battle, he rejoices in the world of the gods.)
After conquering battles and protecting the kingdom, drinking Soma and increasing his subjects, and upholding justice with strategy, one who is exhausted in battle rejoices in the world of the gods.
सम्यग्वेदान्प्राप्य शास्त्राण्यधीत्य; सम्यग्राष्ट्रं पालयित्वा च राजा। चातुर्वर्ण्यं स्थापयित्वा स्वधर्मे; पूतात्मा वै मोदते देवलोके ॥१२-२६-३५॥
samyagvedān prāpya śāstrāṇy adhītya; samyagrāṣṭraṃ pālayitvā ca rājā। cāturvarṇyaṃ sthāpayitvā svadharme; pūtātmā vai modate devaloke ॥12-26-35॥
[सम्यक् (samyak) - properly; वेदान् (vedān) - the Vedas; प्राप्य (prāpya) - having obtained; शास्त्राणि (śāstrāṇi) - the śāstras; अधीत्य (adhītya) - having studied; सम्यक् (samyak) - properly; राष्ट्रम् (rāṣṭram) - the kingdom; पालयित्वा (pālayitvā) - having protected; च (ca) - and; राजा (rājā) - the king; चातुर्वर्ण्यम् (cāturvarṇyam) - the fourfold order; स्थापयित्वा (sthāpayitvā) - having established; स्वधर्मे (svadharme) - in his own duty; पूतात्मा (pūtātmā) - the pure-souled; वै (vai) - indeed; मोदते (modate) - rejoices; देवलोके (devaloke) - in the world of the gods;]
(Properly having obtained the Vedas, having studied the śāstras; properly having protected the kingdom, and the king, having established the fourfold order in his own duty; the pure-souled indeed rejoices in the world of the gods.)
Having properly acquired the Vedas and studied the śāstras, and having properly protected his kingdom, the king who establishes the fourfold order in accordance with his own duty, being pure-souled, indeed rejoices in the world of the gods.
यस्य वृत्तं नमस्यन्ति स्वर्गस्थस्यापि मानवाः। पौरजानपदामात्याः स राजा राजसत्तमः ॥१२-२६-३६॥
yasya vṛttaṃ namasyanti svargasthasyāpi mānavāḥ। paurajānapadāmātyāḥ sa rājā rājasattamaḥ ॥12-26-36॥
[यस्य (yasya) - whose; वृत्तं (vṛttam) - conduct; नमस्यन्ति (namasyanti) - bow to; स्वर्गस्थस्य (svargasthasya) - of one who is in heaven; अपि (api) - even; मानवाः (mānavāḥ) - men; पौर (paura) - citizens; जानपद (jānapada) - countrymen; अमात्याः (amātyāḥ) - ministers; सः (saḥ) - he; राजा (rājā) - king; राजसत्तमः (rājasattamaḥ) - the best among kings;]
(Whose conduct men even bow to, though he is in heaven; citizens, countrymen, and ministers—he is the king, the best among kings.)
He whose conduct is revered by men even after he has gone to heaven—by citizens, countrymen, and ministers—he is truly the king, the best among kings.
