12.028
Library: Vyasa narrates the song of stone, told to King Janaka, on the importance of time and timely actions.
वैशम्पायन उवाच॥
Vaiśampāyana said.
ज्ञातिशोकाभितप्तस्य प्राणानभ्युत्सिसृक्षतः। ज्येष्ठस्य पाण्डुपुत्रस्य व्यासः शोकमपानुदत् ॥१२-२८-१॥
Vyāsa dispelled the sorrow of the eldest Pāṇḍava, who was tormented by the grief of his kin and wished to give up his life.
व्यास उवाच॥
Vyāsa said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। अश्मगीतं नरव्याघ्र तन्निबोध युधिष्ठिर ॥१२-२८-२॥
Here too, they recount an ancient story. O Yudhiṣṭhira, best of men, listen to this 'song of the stone'.
अश्मानं ब्राह्मणं प्राज्ञं वैदेहो जनको नृपः। संशयं परिपप्रच्छ दुःखशोकपरिप्लुतः ॥१२-२८-३॥
King Janaka of Videha, overwhelmed by sorrow and grief, asked the wise Brahmin Aśmāna about his doubt.
जनक उवाच॥
Janaka said.
आगमे यदि वापाये ज्ञातीनां द्रविणस्य च। नरेण प्रतिपत्तव्यं कल्याणं कथमिच्छता ॥१२-२८-४॥
Whether gaining or losing, regarding relatives and wealth, a man who desires welfare should always act in a way that brings about good.
अश्मोवाच॥
The stone spoke.
उत्पन्नमिममात्मानं नरस्यानन्तरं ततः। तानि तान्यभिवर्तन्ते दुःखानि च सुखानि च ॥१२-२८-५॥
As soon as this self arises in a man, thereafter, various sorrows and pleasures come upon him.
तेषामन्यतरापत्तौ यद्यदेवोपसेवते। तत्तद्धि चेतनामस्य हरत्यभ्रमिवानिलः ॥१२-२८-६॥
When either of these occurs, whatever one attends to, that indeed removes the consciousness, just as wind removes a cloud.
अभिजातोऽस्मि सिद्धोऽस्मि नास्मि केवलमानुषः। इत्येवं हेतुभिस्तस्य त्रिभिश्चित्तं प्रसिच्यति ॥१२-२८-७॥
He thinks, "I am nobly-born, I am perfected, I am not merely human." In this way, by these three causes, his mind is influenced.
स प्रसिक्तमना भोगान्विसृज्य पितृसञ्चितान्। परिक्षीणः परस्वानामादानं साधु मन्यते ॥१२-२८-८॥
He, whose mind is attached, having given up the enjoyments accumulated by his ancestors and being impoverished, considers it proper to take the wealth of others.
तमतिक्रान्तमर्यादमाददानमसाम्प्रतम्। प्रतिषेधन्ति राजानो लुब्धा मृगमिवेषुभिः ॥१२-२८-९॥
Greedy kings restrain him who has crossed the boundary and taken what is not appropriate, just as they would restrain a deer with arrows.
ये च विंशतिवर्षा वा त्रिंशद्वर्षाश्च मानवाः। परेण ते वर्षशतान्न भविष्यन्ति पार्थिव ॥१२-२८-१०॥
O king, those humans who are twenty or thirty years old now, by far, will not reach a hundred years.
तेषां परमदुःखानां बुद्ध्या भेषजमादिशेत्। सर्वप्राणभृतां वृत्तं प्रेक्षमाणस्ततस्ततः ॥१२-२८-११॥
He should, with intelligence, prescribe remedies for those who are extremely afflicted; observing the conduct of all living beings here and there.
मानसानां पुनर्योनिर्दुःखानां चित्तविभ्रमः। अनिष्टोपनिपातो वा तृतीयं नोपपद्यते ॥१२-२८-१२॥
For beings of mental origin, rebirth, suffering, or confusion of mind, or falling into misfortune—no third alternative arises.
एवमेतानि दुःखानि तानि तानीह मानवम्। विविधान्युपवर्तन्ते तथा सांस्पर्शकानि च ॥१२-२८-१३॥
Thus, all these sufferings, of various kinds, befall man here, as well as those arising from contact.
जरामृत्यू ह भूतानि खादितारौ वृकाविव। बलिनां दुर्बलानां च ह्रस्वानां महतामपि ॥१२-२८-१४॥
Old age and death devour all beings, just as wolves do, whether they are strong, weak, small, or even great.
न कश्चिज्जात्वतिक्रामेज्जरामृत्यू ह मानवः। अपि सागरपर्यन्तां विजित्येमां वसुन्धराम् ॥१२-२८-१५॥
No human being ever escapes old age and death, even if he conquers this entire earth up to the ocean.
सुखं वा यदि वा दुःखं भूतानां पर्युपस्थितम्। प्राप्तव्यमवशैः सर्वं परिहारो न विद्यते ॥१२-२८-१६॥
Whether happiness or sorrow comes to beings, all that must be experienced by those who lack control; there is no escape from it.
पूर्वे वयसि मध्ये वाप्युत्तमे वा नराधिप। अवर्जनीयास्तेऽर्था वै काङ्क्षिताश्च ततोऽन्यथा ॥१२-२८-१७॥
O king, whether in youth, middle age, or old age, those objects which are to be acquired and desired should be sought; otherwise, it is not so.
सुप्रियैर्विप्रयोगश्च सम्प्रयोगस्तथाप्रियैः। अर्थानर्थौ सुखं दुःखं विधानमनुवर्तते ॥१२-२८-१८॥
Separation from those who are very dear and union with those who are unpleasant, gain and loss, happiness and sorrow—all these occur according to arrangement (destiny or order).
प्रादुर्भावश्च भूतानां देहन्यासस्तथैव च। प्राप्तिव्यायामयोगश्च सर्वमेतत्प्रतिष्ठितम् ॥१२-२८-१९॥
The manifestation of beings, their embodiment, as well as attainment, effort, and union—all these are established.
गन्धवर्णरसस्पर्शा निवर्तन्ते स्वभावतः। तथैव सुखदुःखानि विधानमनुवर्तते ॥१२-२८-२०॥
Smell, color, taste, and touch naturally cease. Similarly, pleasure and pain follow the arrangement.
आसनं शयनं यानमुत्थानं पानभोजनम्। नियतं सर्वभूतानां कालेनैव भवन्त्युत ॥१२-२८-२१॥
Sitting, lying down, movement, rising, drinking and eating are all regulated for every being and occur only in due time.
वैद्याश्चाप्यातुराः सन्ति बलवन्तः सुदुर्बलाः। स्त्रीमन्तश्च तथा षण्ढा विचित्रः कालपर्ययः ॥१२-२८-२२॥
Both physicians and patients may be strong or very weak, may have women or be impotent; the change of time is diverse.
कुले जन्म तथा वीर्यमारोग्यं धैर्यमेव च। सौभाग्यमुपभोगश्च भवितव्येन लभ्यते ॥१२-२८-२३॥
Birth in a family, strength, health, courage, good fortune, and enjoyment are all attained by destiny.
सन्ति पुत्राः सुबहवो दरिद्राणामनिच्छताम्। बहूनामिच्छतां नास्ति समृद्धानां विचेष्टताम् ॥१२-२८-२४॥
The poor who do not desire have many sons, but among the prosperous who strive, even those who desire do not have many sons.
व्याधिरग्निर्जलं शस्त्रं बुभुक्षा श्वापदं विषम्। रज्ज्वा च मरणं जन्तोरुच्चाच्च पतनं तथा ॥१२-२८-२५॥
Disease, fire, water, weapons, hunger, wild animals, poison, death by rope, and falling from a height are also causes of death for a creature.
निर्याणं यस्य यद्दिष्टं तेन गच्छति हेतुना। दृश्यते नाभ्यतिक्रामन्नतिक्रान्तो न वा पुनः ॥१२-२८-२६॥
One departs at the time ordained for him, by that cause; it is seen that no one transgresses, nor has transgressed, nor will transgress again.
दृश्यते हि युवैवेह विनश्यन्वसुमान्नरः। दरिद्रश्च परिक्लिष्टः शतवर्षो जनाधिप ॥१२-२८-२७॥
It is seen that even a wealthy young man perishes here, while a poor and afflicted king may live to a hundred years.
अकिञ्चनाश्च दृश्यन्ते पुरुषाश्चिरजीविनः। समृद्धे च कुले जाता विनश्यन्ति पतङ्गवत् ॥१२-२८-२८॥
There are people without possessions and some who live long; even those born in prosperous families perish like moths.
प्रायेण श्रीमतां लोके भोक्तुं शक्तिर्न विद्यते। काष्ठान्यपि हि जीर्यन्ते दरिद्राणां नराधिप ॥१२-२८-२९॥
O king, generally in this world, the wealthy lack the power to enjoy, while even the wood of the poor decays away.
अहमेतत्करोमीति मन्यते कालचोदितः। यद्यदिष्टमसन्तोषाद्दुरात्मा पापमाचरन् ॥१२-२८-३०॥
The wicked-minded person, impelled by time, thinks, "I am doing this"; from dissatisfaction, whatever is desired, he commits sin.
स्त्रियोऽक्षा मृगया पानं प्रसङ्गान्निन्दिता बुधैः। दृश्यन्ते चापि बहवः सम्प्रसक्ता बहुश्रुताः ॥१२-२८-३१॥
Women, gambling, hunting, and drinking are condemned by the wise due to their associations; yet, even among the learned, many are seen to be attached to them.
इति कालेन सर्वार्थानीप्सितानीप्सितानि च। स्पृशन्ति सर्वभूतानि निमित्तं नोपलभ्यते ॥१२-२८-३२॥
Thus, in time, all beings experience all objects, both desired and undesired; the cause is not perceived.
वायुमाकाशमग्निं च चन्द्रादित्यावहःक्षपे। ज्योतींषि सरितः शैलान्कः करोति बिभर्ति वा ॥१२-२८-३३॥
Who is it that creates or sustains the air, space, fire, the moon and sun, day and night, the lights, rivers, and mountains?
शीतमुष्णं तथा वर्षं कालेन परिवर्तते। एवमेव मनुष्याणां सुखदुःखे नरर्षभ ॥१२-२८-३४॥
Just as cold, heat, and rain change with time, O best of men, so too do happiness and sorrow in people's lives.
नौषधानि न शास्त्राणि न होमा न पुनर्जपाः। त्रायन्ते मृत्युनोपेतं जरया वापि मानवम् ॥१२-२८-३५॥
Neither medicines, nor scriptures, nor oblations, nor repeated recitations can save a human who is afflicted by death or even by old age.
यथा काष्ठं च काष्ठं च समेयातां महोदधौ। समेत्य च व्यतीयातां तद्वद्भूतसमागमः ॥१२-२८-३६॥
Just as two logs may meet by chance in the vast ocean, come together for a while, and then drift apart, so too is the meeting of living beings.
ये चापि पुरुषैः स्त्रीभिर्गीतवाद्यैरुपस्थिताः। ये चानाथाः परान्नादाः कालस्तेषु समक्रियः ॥१२-२८-३७॥
Time acts equally among all—whether they are attended by men and women with music, or are helpless and dependent on others' food.
मातृपितृसहस्राणि पुत्रदारशतानि च। संसारेष्वनुभूतानि कस्य ते कस्य वा वयम् ॥१२-२८-३८॥
We have experienced thousands of mothers and fathers, and hundreds of sons and wives, in the cycles of existence; to whom do they belong, and to whom do we belong?
नैवास्य कश्चिद्भविता नायं भवति कस्यचित्। पथि सङ्गतमेवेदं दारबन्धुसुहृद्गणैः ॥१२-२८-३९॥
No one truly belongs to anyone, nor does anyone belong to this one. On the journey, this companionship is only with groups of wife, relatives, and friends.
क्वासं क्वास्मि गमिष्यामि को न्वहं किमिहास्थितः। कस्मात्कमनुशोचेयमित्येवं स्थापयेन्मनः ॥ अनित्ये प्रियसंवासे संसारे चक्रवद्गतौ ॥१२-२८-४०॥
One should reflect: "Where am I, where will I go, who truly am I, what am I doing here? Why, for whom should I grieve?" In this way, one should steady the mind, realizing that association with loved ones in this world is impermanent and ever-revolving like a wheel.
न दृष्टपूर्वं प्रत्यक्षं परलोकं विदुर्बुधाः। आगमांस्त्वनतिक्रम्य श्रद्धातव्यं बुभूषता ॥१२-२८-४१॥
The wise do not know the other world through direct perception, as it has not been seen before; therefore, one who desires to live should believe in the scriptures without transgressing them.
कुर्वीत पितृदैवत्यं धर्माणि च समाचरेत्। यजेच्च विद्वान्विधिवत्त्रिवर्गं चाप्यनुव्रजेत् ॥१२-२८-४२॥
One should perform ancestral and divine rites and properly practice righteous acts; the learned person should also offer sacrifices according to rule and pursue the three aims of life (dharma, artha, and kāma).
संनिमज्जज्जगदिदं गम्भीरे कालसागरे। जरामृत्युमहाग्राहे न कश्चिदवबुध्यते ॥१२-२८-४३॥
No one realizes that this world is sinking in the deep ocean of time, seized by the great alligator of old age and death.
आयुर्वेदमधीयानाः केवलं सपरिग्रहम्। दृश्यन्ते बहवो वैद्या व्याधिभिः समभिप्लुताः ॥१२-२८-४४॥
Many physicians who study Ayurveda only for material gain are themselves seen to be afflicted by diseases.
ते पिबन्तः कषायांश्च सर्पींषि विविधानि च। न मृत्युमतिवर्तन्ते वेलामिव महोदधिः ॥१२-२८-४५॥
Even though they drink astringent substances and various kinds of clarified butter, they do not overcome death, just as the great ocean does not cross its boundary.
रसायनविदश्चैव सुप्रयुक्तरसायनाः। दृश्यन्ते जरया भग्ना नगा नागैरिवोत्तमैः ॥१२-२८-४६॥
Even those who know rasāyana and have properly used it are seen broken by old age, just as trees are broken by the best elephants.
तथैव तपसोपेताः स्वाध्यायाभ्यसने रताः। दातारो यज्ञशीलाश्च न तरन्ति जरान्तकौ ॥१२-२८-४७॥
Similarly, those who are endowed with austerity, devoted to self-study, generous, and inclined to sacrifice, do not overcome old age and death.
न ह्यहानि निवर्तन्ते न मासा न पुनः समाः। जातानां सर्वभूतानां न पक्षा न पुनः क्षपाः ॥१२-२८-४८॥
For all living beings that are born, the days, months, years, fortnights, and nights never return again.
सोऽयं विपुलमध्वानं कालेन ध्रुवमध्रुवः। नरोऽवशः समभ्येति सर्वभूतनिषेवितम् ॥१२-२८-४९॥
He, being helpless, traverses this vast path of life, which is certain and uncertain by the force of time, and is frequented by all beings.
देहो वा जीवतोऽभ्येति जीवो वाभ्येति देहतः। पथि सङ्गतमेवेदं दारैरन्यैश्च बन्धुभिः ॥१२-२८-५०॥
Either the body joins the living soul, or the soul departs from the body. On the journey (of life), this body is accompanied only by wives, other people, and relatives.
नायमत्यन्तसंवासो लभ्यते जातु केनचित्। अपि स्वेन शरीरेण किमुतान्येन केनचित् ॥१२-२८-५१॥
This constant association is never attained by anyone; even with one's own body, let alone with another.
क्व नु तेऽद्य पिता राजन्क्व नु तेऽद्य पितामहः। न त्वं पश्यसि तानद्य न त्वां पश्यन्ति तेऽपि च ॥१२-२८-५२॥
O king, where is your father today, and where is your grandfather? Today, you do not see them, nor do they see you.
न ह्येव पुरुषो द्रष्टा स्वर्गस्य नरकस्य वा। आगमस्तु सतां चक्षुर्नृपते तमिहाचर ॥१२-२८-५३॥
O king, no man is indeed a seer of heaven or hell; but scripture is the eye of the good—practice that here.
चरितब्रह्मचर्यो हि प्रजायेत यजेत च। पितृदेवमहर्षीणामानृण्यायानसूयकः ॥१२-२८-५४॥
After practicing celibacy, one should marry and perform sacrifices, thus fulfilling obligations to ancestors, gods, and sages, and remaining free from envy.
स यज्ञशीलः प्रजने निविष्टः; प्राग्ब्रह्मचारी प्रविभक्तपक्षः। आराधयन्स्वर्गमिमं च लोकं; परं च मुक्त्वा हृदयव्यलीकम् ॥१२-२८-५५॥
He, possessing a sacrificial disposition and established among people, who was formerly a celibate student with a well-disciplined mind, worshipped both heaven and this world; and, having abandoned all deceit from his heart, also attained the higher realm.
सम्यग्घि धर्मं चरतो नृपस्य; द्रव्याणि चाप्याहरतो यथावत्। प्रवृत्तचक्रस्य यशोऽभिवर्धते; सर्वेषु लोकेषु चराचरेषु ॥१२-२८-५६॥
When a king properly follows dharma and rightly acquires resources, his fame spreads everywhere, among all beings, both moving and unmoving.
व्यास उवाच॥
Vyāsa said.
इत्येवमाज्ञाय विदेहराजो; वाक्यं समग्रं परिपूर्णहेतुः। अश्मानमामन्त्र्य विशुद्धबुद्धि; र्ययौ गृहं स्वं प्रति शान्तशोकः ॥१२-२८-५७॥
Thus, understanding everything in this way, the king of Videha, after addressing the stone and with a purified mind, went to his own house, his sorrow having been calmed.
तथा त्वमप्यच्युत मुञ्च शोक; मुत्तिष्ठ शक्रोपम हर्षमेहि। क्षात्रेण धर्मेण मही जिता ते; तां भुङ्क्ष्व कुन्तीसुत मा विषादीः ॥१२-२८-५८॥
Therefore, you too, O Acyuta, cast off your sorrow; rise up, like Indra, and embrace joy. By the warrior's code, you have conquered the earth; enjoy it, O son of Kuntī, and do not grieve.
