12.105
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
धार्मिकोऽर्थानसम्प्राप्य राजामात्यैः प्रबाधितः। च्युतः कोशाच्च दण्डाच्च सुखमिच्छन्कथं चरेत् ॥१२-१०५-१॥
dhārmiko'rthānasamprāpya rājāmātyaiḥ prabādhitaḥ। cyutaḥ kośācca daṇḍācca sukhamicchankathaṃ caret ॥12-105-1॥
[धार्मिकः (dhārmikaḥ) - righteous person; अर्थान् (arthān) - wealths; असम्प्राप्य (asamprāpya) - not having obtained; राजामात्यैः (rājāmātyaiḥ) - by king and ministers; प्रबाधितः (prabādhitaḥ) - oppressed; च्युतः (cyutaḥ) - deprived; कोशात् (kośāt) - from treasury; च (ca) - and; दण्डात् (daṇḍāt) - from punishment; च (ca) - and; सुखम् (sukham) - happiness; इच्छन् (icchan) - desiring; कथम् (katham) - how; चरेत् (caret) - should act;]
(A righteous person, not having obtained wealth, oppressed by the king and ministers, deprived of treasury and punishment, desiring happiness, how should he act?)
How should a righteous person, who has not obtained wealth, is oppressed by the king and his ministers, and is deprived of both treasury and punishment, act if he desires happiness?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Bhīṣma said;)
Bhīṣma said.
अत्रायं क्षेमदर्शीयमितिहासोऽनुगीयते। तत्तेऽहं सम्प्रवक्ष्यामि तन्निबोध युधिष्ठिर ॥१२-१०५-२॥
atrāyaṃ kṣemadarśīyam-itihāso'nugīyate। tat-te'haṃ sampravakṣyāmi tan-nibodha yudhiṣṭhira ॥12-105-2॥
[अत्र (atra) - here; अयम् (ayam) - this; क्षेमदर्शीयम् (kṣemadarśīyam) - related to Kṣemadarśin; इतिहासः (itihāsaḥ) - history; अनुगीयते (anugīyate) - is sung; तत् (tat) - that; ते (te) - to you; अहम् (aham) - I; सम्प्रवक्ष्यामि (sampravakṣyāmi) - shall fully declare; तत् (tat) - that; निबोध (nibodha) - know; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira;]
(Here, this history related to Kṣemadarśin is sung. That I shall fully declare to you; know that, O Yudhiṣṭhira.)
Here, the story of Kṣemadarśin is narrated. I will now fully explain it to you; listen carefully, O Yudhiṣṭhira.
क्षेमदर्शं नृपसुतं यत्र क्षीणबलं पुरा। मुनिः कालकवृक्षीय आजगामेति नः श्रुतम् ॥ तं पप्रच्छोपसङ्गृह्य कृच्छ्रामापदमास्थितः ॥१२-१०५-३॥
kṣemadarśaṃ nṛpasutaṃ yatra kṣīṇabalaṃ purā। muniḥ kālakavṛkṣīya ājagāmeti naḥ śrutam ॥ taṃ papracchopasaṅgṛhya kṛcchrāmāpadamāsthitaḥ ॥12-105-3॥
[क्षेमदर्शम् (kṣemadarśam) - Kṣemadarśa; (a proper name); नृपसुतम् (nṛpasutam) - prince; son of a king; यत्र (yatra) - where; क्षीणबलम् (kṣīṇabalam) - depleted strength; weakened; पुरा (purā) - formerly; in the past; मुनिः (muniḥ) - sage; कालकवृक्षीय (kālakavṛkṣīya) - of Kalakavṛkṣa; (a place or lineage); आजगाम (ājagāma) - came; arrived; इति (iti) - thus; so; नः (naḥ) - to us; we; श्रुतम् (śrutam) - heard; it is heard; तं (taṃ) - him; पप्रच्छ (papraccha) - asked; उपसङ्गृह्य (upasaṅgṛhya) - having approached; having embraced; कृच्छ्राम् (kṛcchrām) - difficult; severe; आपदम् (āpadam) - calamity; distress; आस्थितः (āsthitaḥ) - having resorted to; having taken to;]
(Kṣemadarśa, the prince, where (he was) weakened in strength formerly, the sage of Kalakavṛkṣa came—thus we have heard. Him (the prince), having approached, (the sage) asked, having resorted to severe calamity.)
We have heard that, in the past, when the prince Kṣemadarśa was weakened, the sage from Kalakavṛkṣa came there. Approaching him, who was in great distress, the sage questioned him.
अर्थेषु भागी पुरुष ईहमानः पुनः पुनः। अलब्ध्वा मद्विधो राज्यं ब्रह्मन्किं कर्तुमर्हति ॥१२-१०५-४॥
artheṣu bhāgī puruṣa īhamānaḥ punaḥ punaḥ। alabdhvā mad-vidho rājyaṃ brahman kiṃ kartum arhati॥12-105-4॥
[अर्थेषु (artheṣu) - in objects; in aims; in wealth; in purposes; भागी (bhāgī) - one who shares; a participant; पुरुषः (puruṣaḥ) - person; man; ईहमानः (īhamānaḥ) - striving; endeavoring; पुनः (punaḥ) - again; पुनः (punaḥ) - again; अलब्ध्वा (alabdhvā) - not having obtained; मद्विधः (mad-vidhaḥ) - like me; of my kind; राज्यम् (rājyaṃ) - kingdom; sovereignty; ब्रह्मन् (brahman) - O Brahman; किम् (kim) - what; कर्तुम् (kartum) - to do; अर्हति (arhati) - is fit; is worthy;]
(In objects a participant person striving again and again, not having obtained a kingdom like mine, O Brahman, what is fit to do?)
O Brahman, a person who, striving again and again for objects, does not obtain a kingdom like mine—what should he do?
अन्यत्र मरणात्स्तेयादन्यत्र परसंश्रयात्। क्षुद्रादन्यत्र चाचारात्तन्ममाचक्ष्व सत्तम ॥१२-१०५-५॥
anyatra maraṇāt steyād anyatra parasaṃśrayāt। kṣudrād anyatra ca ācārāt tan mama ācakṣva sattama ॥12-105-5॥
[अन्यत्र (anyatra) - elsewhere; elsewhere than; other than; मरणात् (maraṇāt) - from death; from dying; स्तेयात् (steyāt) - from theft; from stealing; अन्यत्र (anyatra) - elsewhere; elsewhere than; other than; परसंश्रयात् (parasaṃśrayāt) - from dependence on others; from taking refuge in another; क्षुद्रात् (kṣudrāt) - from meanness; from baseness; अन्यत्र (anyatra) - elsewhere; elsewhere than; other than; च (ca) - and; आचारात् (ācārāt) - from conduct; from behavior; तत् (tat) - that; मम (mama) - to me; for me; आचक्ष्व (ācakṣva) - tell; declare; सत्तम (sattama) - O best one; O excellent one;]
(Elsewhere than from death, from theft, elsewhere than from dependence on others, from meanness, elsewhere and from conduct—that, to me, tell, O best one.)
O best one, tell me that (means of livelihood) which is other than death, theft, dependence on others, meanness, and improper conduct.
व्याधिना चाभिपन्नस्य मानसेनेतरेण वा। बहुश्रुतः कृतप्रज्ञस्त्वद्विधः शरणं भवेत् ॥१२-१०५-६॥
vyādhinā cābhipannasya mānasenitareṇa vā। bahuśrutaḥ kṛtaprajñastvadvidhaḥ śaraṇaṃ bhavet ॥12-105-6॥
[व्याधिना (vyādhinā) - by disease; च (ca) - and; अभिपन्नस्य (abhipannasya) - of one afflicted; मानसेन (mānasena) - by mental (distress); इतरेण (itareṇa) - by another (cause); वा (vā) - or; बहुश्रुतः (bahuśrutaḥ) - one who is well-versed (in scriptures); कृतप्रज्ञः (kṛtaprajñaḥ) - one who has cultivated wisdom; त्वद्विधः (tvadvidhaḥ) - like you; शरणम् (śaraṇam) - refuge; भवेत् (bhavet) - should become;]
(By disease and of one afflicted by mental (distress) or by another (cause), one who is well-versed (in scriptures), one who has cultivated wisdom, like you, should become refuge.)
Whether afflicted by disease, mental distress, or any other cause, a person well-versed in scriptures and endowed with wisdom, like you, should become a refuge.
निर्विद्य हि नरः कामान्नियम्य सुखमेधते। त्यक्त्वा प्रीतिं च शोकं च लब्ध्वाप्रीतिमयं वसु ॥१२-१०५-७॥
nirvidya hi naraḥ kāmān niyamya sukham edhate। tyaktvā prītiṃ ca śokaṃ ca labdhvā aprītimayaṃ vasu ॥12-105-7॥
[निर्विद्य (nirvidya) - having become disinterested; हि (hi) - indeed; नरः (naraḥ) - man; कामान् (kāmān) - desires; नियम्य (niyamya) - having restrained; सुखम् (sukham) - happiness; एधते (edhate) - attains; त्यक्त्वा (tyaktvā) - having abandoned; प्रीतिम् (prītiṃ) - pleasure; च (ca) - and; शोकम् (śokam) - sorrow; च (ca) - and; लब्ध्वा (labdhvā) - having obtained; अप्रीतिमयम् (aprītimayam) - full of non-pleasure; वसु (vasu) - wealth;]
(Having become disinterested, indeed, a man, having restrained desires, attains happiness. Having abandoned pleasure and sorrow, and having obtained wealth full of non-pleasure.)
Indeed, when a man becomes disinterested and restrains his desires, he attains happiness. By abandoning both pleasure and sorrow, and by obtaining wealth that is devoid of pleasure, he finds contentment.
सुखमर्थाश्रयं येषामनुशोचामि तानहम्। मम ह्यर्थाः सुबहवो नष्टाः स्वप्न इवागताः ॥१२-१०५-८॥
sukham-arthāśrayaṃ yeṣām anuśocāmi tān aham। mama hy arthāḥ subahavo naṣṭāḥ svapna iva āgatāḥ ॥12-105-8॥
[सुखम् (sukham) - happiness; अर्थ-आश्रयम् (artha-āśrayam) - wealth-support; येषाम् (yeṣām) - of whom; अनुशोचामि (anuśocāmi) - I grieve; तान् (tān) - those; अहम् (aham) - I; मम (mama) - my; हि (hi) - indeed; अर्थाः (arthāḥ) - wealths; सुबहवः (subahavaḥ) - many; नष्टाः (naṣṭāḥ) - lost; स्वप्नः (svapnaḥ) - dream; इव (iva) - like; आगताः (āgatāḥ) - have come;]
(Happiness and wealth-support, of whom I grieve, those I; my indeed wealths many lost, like a dream have come.)
I grieve for those whose happiness and wealth I have lost; for indeed, my many riches have vanished, as if they had come in a dream.
दुष्करं बत कुर्वन्ति महतोऽर्थांस्त्यजन्ति ये। वयं त्वेनान्परित्यक्तुमसतोऽपि न शक्नुमः ॥१२-१०५-९॥
duṣkaraṃ bata kurvanti mahato'rthāṃstyajanti ye। vayaṃ tvenānparityaktumasato'pi na śaknumaḥ ॥12-105-9॥
[दुष्करं (duṣkaraṃ) - difficult; बत (bata) - indeed; कुर्वन्ति (kurvanti) - they do; महतः (mahataḥ) - great; अर्थान् (arthān) - objects; त्यजन्ति (tyajanti) - they abandon; ये (ye) - who; वयम् (vayam) - we; तु (tu) - but; एतान् (etān) - these; परित्यक्तुम् (parityaktum) - to abandon; असतः (asataḥ) - worthless; अपि (api) - even; न (na) - not; शक्नुमः (śaknumaḥ) - are able;]
(Difficult indeed they do, great objects they abandon, who; we but these to abandon, even worthless, not are able.)
Indeed, those who abandon great objects perform a difficult task; but we are not able to abandon even these worthless ones.
इमामवस्थां सम्प्राप्तं दीनमार्तं श्रियश्च्युतम्। यदन्यत्सुखमस्तीह तद्ब्रह्मन्ननुशाधि माम् ॥१२-१०५-१०॥
imām avasthāṃ samprāptaṃ dīnam ārtaṃ śriyaś cyutam। yad anyat sukham asti iha tad brahman anuśādhi mām ॥12-105-10॥
[इमाम् (imām) - this; (feminine accusative singular); अवस्थाम् (avasthām) - state; condition; सम्प्राप्तम् (samprāptam) - attained; reached; दीनम् (dīnam) - wretched; miserable; आर्तम् (ārtam) - afflicted; distressed; श्रियः (śriyaḥ) - prosperity; fortune; च्युतम् (cyutam) - fallen; lost; यत् (yat) - which; whatever; अन्यत् (anyat) - other; else; सुखम् (sukham) - happiness; comfort; अस्ति (asti) - is; exists; इह (iha) - here; in this; तत् (tat) - that; ब्रह्मन् (brahman) - O Brahman; O venerable one; अनुशाधि (anuśādhi) - instruct; teach; माम् (mām) - me;]
(This state attained, wretched, afflicted, prosperity lost; whatever other happiness is here, that, O Brahman, instruct me.)
I have reached this state, wretched and afflicted, with my prosperity lost. O Brahman, whatever other happiness remains here, please instruct me about that.
कौसल्येनैवमुक्तस्तु राजपुत्रेण धीमता। मुनिः कालकवृक्षीयः प्रत्युवाच महाद्युतिः ॥१२-१०५-११॥
kausalyenaivamuktastu rājaputreṇa dhīmatā। muniḥ kālakavṛkṣīyaḥ pratyuvāca mahādyutiḥ ॥12-105-11॥
[कौसल्येन (kausalyena) - by Kausalya; एवम् (evam) - thus; उक्तः (uktaḥ) - addressed; तु (tu) - but; राजपुत्रेण (rājaputreṇa) - by the prince; धीमता (dhīmatā) - wise; मुनिः (muniḥ) - the sage; कालकवृक्षीयः (kālakavṛkṣīyaḥ) - of the Kālakavṛkṣa lineage; प्रत्युवाच (pratyuvāca) - replied; महाद्युतिः (mahādyutiḥ) - the greatly radiant;]
(But thus addressed by the wise prince Kausalya, the greatly radiant sage of the Kālakavṛkṣa lineage replied.)
Thus addressed by the wise prince Kausalya, the greatly radiant sage of the Kālakavṛkṣa lineage replied.
पुरस्तादेव ते बुद्धिरियं कार्या विजानतः। अनित्यं सर्वमेवेदमहं च मम चास्ति यत् ॥१२-१०५-१२॥
purastādeva te buddhiriyaṃ kāryā vijānataḥ। anityaṃ sarvamevedamahaṃ ca mama cāsti yat ॥12-105-12॥
[पुरस्तात् (purastāt) - before; earlier; एव (eva) - indeed; only; ते (te) - your; बुद्धिः (buddhiḥ) - intellect; understanding; इयं (iyaṃ) - this; कार्या (kāryā) - to be done; to be applied; विजानतः (vijānataḥ) - of one who knows; of the wise; अनित्यम् (anityam) - impermanent; सर्वम् (sarvam) - all; everything; एव (eva) - indeed; only; इदम् (idam) - this; अहम् (aham) - I; च (ca) - and; मम (mama) - my; च (ca) - and; अस्ति (asti) - is; exists; यत् (yat) - which; what;]
(Before indeed, this intellect of yours is to be applied by the wise. All this, "I and mine", whatever exists, is impermanent.)
Earlier, the wise should apply this understanding. Everything that is perceived as "I and mine" is impermanent.
यत्किञ्चिन्मन्यसेऽस्तीति सर्वं नास्तीति विद्धि तत्। एवं न व्यथते प्राज्ञः कृच्छ्रामप्यापदं गतः ॥१२-१०५-१३॥
yatkiñcin manyase'stīti sarvaṃ nāstīti viddhi tat। evaṃ na vyathate prājñaḥ kṛcchrāmapyāpadaṃ gataḥ ॥12-105-13॥
[यत् (yat) - whatever; किञ्चित् (kiñcit) - anything; मन्यसे (manyase) - you think; अस्ति (asti) - exists; इति (iti) - thus; सर्वम् (sarvam) - all; न (na) - not; अस्ति (asti) - exists; इति (iti) - thus; विद्धि (viddhi) - know; तत् (tat) - that; एवम् (evam) - thus; न (na) - not; व्यथते (vyathate) - is disturbed; प्राज्ञः (prājñaḥ) - wise person; कृच्छ्राम् (kṛcchrām) - difficulty; अपि (api) - even; आपदम् (āpadaṃ) - calamity; गतः (gataḥ) - having attained;]
(Whatever you think exists, know all that as 'does not exist'. Thus, the wise person is not disturbed, even having attained difficulty or calamity.)
Whatever you consider to exist, know all that as non-existent. Thus, the wise person is not disturbed, even when faced with great difficulty or calamity.
यद्धि भूतं भविष्यच्च ध्रुवं तन्न भविष्यति। एवं विदितवेद्यस्त्वमधर्मेभ्यः प्रमोक्ष्यसे ॥१२-१०५-१४॥
yaddhi bhūtaṃ bhaviṣyacca dhruvaṃ tan na bhaviṣyati। evaṃ viditavedyas tvam adharmebhyaḥ pramokṣyase ॥12-105-14॥
[यत् (yat) - which; हि (hi) - indeed; भूतम् (bhūtam) - has become; भविष्यत् (bhaviṣyat) - will become; च (ca) - and; ध्रुवम् (dhruvam) - permanent; तत् (tat) - that; न (na) - not; भविष्यति (bhaviṣyati) - will be; एवम् (evam) - thus; विदितवेद्यः (viditavedyaḥ) - one who knows what is to be known; त्वम् (tvam) - you; अधर्मेभ्यः (adharmebhyaḥ) - from unrighteousnesses; प्रमोक्ष्यसे (pramokṣyase) - you will be released;]
(Which indeed has become and will become, that permanent thing will not be. Thus, you, who know what is to be known, will be released from unrighteousnesses.)
That which has existed and will exist, that which is permanent, will not cease to be. Thus, knowing this, you will be freed from unrighteousness.
यच्च पूर्वे समाहारे यच्च पूर्वतरे परे। सर्वं तन्नास्ति तच्चैव तज्ज्ञात्वा कोऽनुसञ्ज्वरेत् ॥१२-१०५-१५॥
yacca pūrve samāhāre yacca pūrvatare pare। sarvaṃ tannāsti taccaiva tajjñātvā ko'nusañjvaret ॥12-105-15॥
[यत् (yat) - which; च (ca) - and; पूर्वे (pūrve) - former ones; समाहारे (samāhāre) - in the collection; यत् (yat) - which; च (ca) - and; पूर्वतरे (pūrvatare) - still earlier; परे (pare) - others; सर्वम् (sarvam) - all; तत् (tat) - that; नास्ति (nāsti) - does not exist; तत् (tat) - that; च (ca) - and; एव (eva) - indeed; तत् (tat) - that; ज्ञात्वा (jñātvā) - having known; कः (kaḥ) - who; अनुसञ्ज्वरेत् (anusañjvaret) - should grieve after;]
(Which and (what) the former ones (had) in the collection, and which (what) the still earlier others (had), all that does not exist; and that indeed, having known that, who should grieve after?)
Whatever the former ones possessed in the collection, and whatever the still earlier others had, all that does not exist; knowing that, who should grieve after it?
भूत्वा च न भवत्येतदभूत्वा च भवत्यपि। शोके न ह्यस्ति सामर्थ्यं शोकं कुर्यात्कथं नरः ॥१२-१०५-१६॥
bhūtvā ca na bhavaty etad abhūtvā ca bhavaty api। śoke na hy asti sāmarthyaṃ śokaṃ kuryāt kathaṃ naraḥ ॥12-105-16॥
[भूत्वा (bhūtvā) - having become; च (ca) - and; न (na) - not; भवति (bhavati) - it is; एतत् (etat) - this; अभूत्वा (abhūtvā) - not having become; च (ca) - and; भवति (bhavati) - it is; अपि (api) - also; शोके (śoke) - in grief; न (na) - not; हि (hi) - indeed; अस्ति (asti) - there is; सामर्थ्यं (sāmarthyaṃ) - power; शोकं (śokam) - grief; कुर्यात् (kuryāt) - should do; कथं (kathaṃ) - how; नरः (naraḥ) - man;]
(Having become, and not it is this; not having become, and it is also. In grief, indeed, there is not power; how should a man do grief?)
Whether something has come to be or not, this is the case; even if it has not come to be, it still happens. In grief, indeed, there is no power; how can a man act out of grief?
क्व नु तेऽद्य पिता राजन्क्व नु तेऽद्य पितामहः। न त्वं पश्यसि तानद्य न त्वा पश्यन्ति तेऽपि च ॥१२-१०५-१७॥
kva nu te'dya pitā rājan kva nu te'dya pitāmahaḥ। na tvaṃ paśyasi tān adya na tvā paśyanti te'pi ca ॥12-105-17॥
[क्व (kva) - where; नु (nu) - indeed; ते (te) - your; अद्य (adya) - today; पिता (pitā) - father; राजन् (rājan) - O king; क्व (kva) - where; नु (nu) - indeed; ते (te) - your; अद्य (adya) - today; पितामहः (pitāmahaḥ) - grandfather; न (na) - not; त्वम् (tvam) - you; पश्यसि (paśyasi) - see; तान् (tān) - them; अद्य (adya) - today; न (na) - not; त्वा (tvā) - you; पश्यन्ति (paśyanti) - see; ते (te) - they; अपि (api) - also; च (ca) - and;]
(Where indeed is your father today, O king, where indeed is your grandfather today? You do not see them today, nor do they see you also.)
O king, where is your father today, where is your grandfather today? Today, you do not see them, nor do they see you.
आत्मनोऽध्रुवतां पश्यंस्तांस्त्वं किमनुशोचसि। बुद्ध्या चैवानुबुध्यस्व ध्रुवं हि न भविष्यसि ॥१२-१०५-१८॥
ātmano'dhruvatāṃ paśyaṃstāṃstvaṃ kimanuśocasi। buddhyā caivānubudhyasva dhruvaṃ hi na bhaviṣyasi ॥12-105-18॥
[आत्मनः (ātmanaḥ) - of the self; अध्रुवताम् (adhruvatām) - impermanence; पश्यन् (paśyan) - seeing; तान् (tān) - them; त्वम् (tvam) - you; किम् (kim) - why; अनुशोचसि (anuśocasi) - do you grieve; बुद्ध्या (buddhyā) - by intellect; च (ca) - and; एव (eva) - indeed; अनुबुध्यस्व (anubudhyasva) - understand; ध्रुवम् (dhruvam) - certain; हि (hi) - indeed; न (na) - not; भविष्यसि (bhaviṣyasi) - will you be;]
(Seeing the impermanence of the self, seeing them, you, why do you grieve? By intellect and indeed understand; certainly, indeed, you will not be.)
Seeing the impermanence of the self, why do you grieve for them? Understand with your intellect that certainly you will not remain forever.
अहं च त्वं च नृपते शत्रवः सुहृदश्च ते। अवश्यं न भविष्यामः सर्वं च न भविष्यति ॥१२-१०५-१९॥
ahaṃ ca tvaṃ ca nṛpate śatravaḥ suhṛdaś ca te। avaśyaṃ na bhaviṣyāmaḥ sarvaṃ ca na bhaviṣyati ॥12-105-19॥
[अहं (ahaṃ) - I; च (ca) - and; त्वं (tvaṃ) - you; च (ca) - and; नृपते (nṛpate) - O king; शत्रवः (śatravaḥ) - enemies; सुहृदः (suhṛdaḥ) - friends; च (ca) - and; ते (te) - your; अवश्यं (avaśyaṃ) - certainly; न (na) - not; भविष्यामः (bhaviṣyāmaḥ) - will be; सर्वं (sarvaṃ) - all; च (ca) - and; न (na) - not; भविष्यति (bhaviṣyati) - will be;]
(I and you and, O king, enemies and friends of yours, certainly will not be; all and will not be.)
O king, neither I nor you, nor your friends or enemies, will remain; indeed, nothing will remain.
ये तु विंशतिवर्षा वै त्रिंशद्वर्षाश्च मानवाः। अर्वागेव हि ते सर्वे मरिष्यन्ति शरच्छतात् ॥१२-१०५-२०॥
ye tu viṃśativarṣā vai triṃśadvarṣāś ca mānavāḥ। arvāg eva hi te sarve mariṣyanti śaracchatāt ॥12-105-20॥
[ये (ye) - who; तु (tu) - but; विंशतिवर्षा (viṃśativarṣā) - twenty years old; वै (vai) - indeed; त्रिंशद्वर्षाः (triṃśadvarṣāḥ) - thirty years old; च (ca) - and; मानवाः (mānavāḥ) - men; अर्वाक् (arvāk) - before; एव (eva) - certainly; हि (hi) - indeed; ते (te) - they; सर्वे (sarve) - all; म्रियष्यन्ति (mariṣyanti) - will die; शरच्छतात् (śaracchatāt) - before a hundred autumns;]
(Who but those men who are twenty or thirty years old, indeed, all of them will certainly die before a hundred autumns.)
But those men who are twenty or thirty years old, indeed, all of them will die before reaching a hundred years.
अपि चेन्महतो वित्ताद्विप्रमुच्येत पूरुषः। नैतन्ममेति तन्मत्वा कुर्वीत प्रियमात्मनः ॥१२-१०५-२१॥
api cen mahato vittād vipramucyeta pūruṣaḥ। na etat mama iti tan matvā kurvīta priyam ātmanaḥ॥12-105-21॥
[अपि (api) - even; चेत् (cet) - if; महतः (mahataḥ) - from great; वित्तात् (vittāt) - from wealth; विप्रमुच्येत (vipramucyeta) - might be separated; पुरुषः (pūruṣaḥ) - person; न (na) - not; एतत् (etat) - this; मम (mama) - of me; इति (iti) - thus; तत् (tat) - that; मत्वा (matvā) - having considered; कुर्वीत (kurvīta) - should do; प्रियम् (priyam) - dear; आत्मनः (ātmanaḥ) - for oneself;]
(Even if a person might be separated from great wealth, not thinking 'this is mine', having considered that, should do what is dear for oneself.)
Even if a person is deprived of great wealth, realizing 'this is not mine', one should act in a way that is truly beneficial to oneself.
अनागतं यन्न ममेति विद्या; दतिक्रान्तं यन्न ममेति विद्यात्। दिष्टं बलीय इति मन्यमाना; स्ते पण्डितास्तत्सतां स्थानमाहुः ॥१२-१०५-२२॥
anāgataṃ yan na mameti vidyā; atikrāntaṃ yan na mameti vidyāt। diṣṭaṃ balīya iti manyamānāḥ; te paṇḍitās tat-satāṃ sthānam āhuḥ ॥12-105-22॥
[अनागतं (anāgatam) - not yet come; यत् (yat) - which; न (na) - not; मम (mama) - mine; इति (iti) - thus; विद्याः (vidyāḥ) - should know; अतिक्रान्तं (atikrāntam) - passed; यत् (yat) - which; न (na) - not; मम (mama) - mine; इति (iti) - thus; विद्यात् (vidyāt) - should know; दिष्टं (diṣṭam) - allotted by fate; बलीयः (balīyaḥ) - stronger; इति (iti) - thus; मन्माना (manyamānāḥ) - thinking; ते (te) - they; पण्डिताः (paṇḍitāḥ) - wise; तत् (tat) - that; सतां (satām) - of the good; स्थानम् (sthānam) - place; आहुः (āhuḥ) - declare;]
(One should know that which has not yet come as not mine; one should know that which has passed as not mine. Thinking that what is allotted by fate is stronger, those wise ones declare that as the place of the good.)
The wise, considering what is destined as most powerful, say that the attitude of not claiming as 'mine' either what is yet to come or what is past is the true position of the virtuous.
अनाढ्याश्चापि जीवन्ति राज्यं चाप्यनुशासते। बुद्धिपौरुषसम्पन्नास्त्वया तुल्याधिका जनाः ॥१२-१०५-२३॥
anāḍhyāś cāpi jīvanti rājyaṃ cāpy anuśāsate| buddhipauruṣasampannās tvayā tulyādhikā janāḥ ॥12-105-23॥
[अनाढ्याः (anāḍhyāḥ) - not-wealthy; च (ca) - and; अपि (api) - also; जीवन्ति (jīvanti) - live; राज्यं (rājyaṃ) - kingdom; च (ca) - and; अपि (api) - also; अनुशासते (anuśāsate) - govern; बुद्धि (buddhi) - intellect; पौरुष (pauruṣa) - manliness; सम्पन्नाः (sampannāḥ) - endowed; त्वया (tvayā) - by you; तुल्य (tulya) - equal; अधिका (adhikā) - greater; जनाः (janāḥ) - people;]
(Not-wealthy and also live, kingdom and also govern; intellect, manliness endowed, by you equal or greater people.)
Even those who are not wealthy live and also govern kingdoms; there are people endowed with intellect and manliness who are equal or even greater than you.
न च त्वमिव शोचन्ति तस्मात्त्वमपि मा शुचः। किं नु त्वं तैर्न वै श्रेयांस्तुल्यो वा बुद्धिपौरुषैः ॥१२-१०५-२४॥
na ca tvam iva śocanti tasmāt tvam api mā śucaḥ। kiṃ nu tvaṃ tair na vai śreyāṃs tulyo vā buddhi-pauruṣaiḥ॥12-105-24॥
[न (na) - not; च (ca) - and; त्वम् (tvam) - you; इव (iva) - like; as; शोचन्ति (śocanti) - they grieve; तस्मात् (tasmāt) - therefore; त्वम् (tvam) - you; अपि (api) - also; मा (mā) - do not; शुचः (śucaḥ) - grieve; किं (kiṃ) - what; नु (nu) - indeed; त्वम् (tvam) - you; तैः (taiḥ) - by them; न (na) - not; वै (vai) - indeed; श्रेयांस् (śreyāṃs) - better; तुल्यः (tulyaḥ) - equal; वा (vā) - or; बुद्धि (buddhi) - intellect; पौरुषैः (pauruṣaiḥ) - by strength; १२-१०५-२४ (12-105-24) - 12-105-24;]
(And you are not grieved like them; therefore, you also do not grieve. What indeed, are you not better or equal to them in intellect or strength?)
You do not grieve as they do; therefore, you too should not grieve. Are you not, indeed, either superior or at least equal to them in intellect and strength?
राजपुत्र उवाच॥
rājaputra uvāca॥
[राजपुत्र (rājaputra) - king's son; prince; उवाच (uvāca) - said; spoke;]
(The king's son said;)
The prince said.
यादृच्छिकं ममासीत्तद्राज्यमित्येव चिन्तये। ह्रियते सर्वमेवेदं कालेन महता द्विज ॥१२-१०५-२५॥
yādṛcchikaṃ mamāsīttadraajyamityeva cintaye। hriyate sarvamevedaṃ kālena mahatā dvija ॥12-105-25॥
[यादृच्छिकं (yādṛcchikam) - by chance; spontaneously; मम (mama) - my; आसीत् (āsīt) - was; तत् (tat) - that; राज्यम् (rājyam) - kingdom; इति (iti) - thus; एव (eva) - indeed; चिन्तये (cintaye) - I think; ह्रियते (hriyate) - is taken away; सर्वम् (sarvam) - all; एव (eva) - indeed; इदं (idaṃ) - this; कालेन (kālena) - by time; महता (mahatā) - great; द्विज (dvija) - O twice-born (Brahmin);]
(By chance was my kingdom, thus indeed I think. All this indeed is taken away by great time, O twice-born.)
I consider that my kingdom came to me by chance. O Brahmin, all of this is taken away by the great force of time.
तस्यैवं ह्रियमाणस्य स्रोतसेव तपोधन। फलमेतत्प्रपश्यामि यथालब्धेन वर्तये ॥१२-१०५-२६॥
tasyai vaṃ hriyamāṇasya srotaseva tapodhana। phalam etat prapaśyāmi yathālabdhena vartaye ॥12-105-26॥
[तस्य (tasya) - of him; एवम् (evam) - thus; ह्रियमाणस्य (hriyamāṇasya) - being carried away; स्रोतसा (srotasā) - by the current; इव (iva) - like; तपोधन (tapodhana) - O ascetic rich in penance; फलम् (phalam) - fruit; एतत् (etat) - this; प्रपश्यामि (prapaśyāmi) - I see; यथा (yathā) - as; लब्धेन (labdhena) - with what is obtained; वर्तये (vartaye) - I subsist;]
(Of him thus being carried away by the current, O ascetic rich in penance, this fruit I see; as obtained, I subsist.)
O ascetic, as he is thus being swept away by the current, I see this as the fruit; I subsist with whatever is obtained.
मुनिरुवाच॥
muniruvāca॥
[मुनि (muni) - sage; उवाच (uvāca) - said;]
(The sage said.)
The sage said.
अनागतमतीतं च यथा तथ्यविनिश्चयात्। नानुशोचसि कौसल्य सर्वार्थेषु तथा भव ॥१२-१०५-२७॥
anāgatamatītaṃ ca yathā tathyaviniścayāt। nānuśocasi kausalya sarvārtheṣu tathā bhava ॥12-105-27॥
[अनागतम् (anāgatam) - not yet come; not arrived; अतीतम् (atītam) - passed; gone by; च (ca) - and; यथा (yathā) - just as; as; तथ्यविनिश्चयात् (tathyaviniścayāt) - from true determination; from factual decision; न (na) - not; अनुशोचसि (anuśocasi) - you grieve; you lament; कौसल्य (kausalya) - O Kausalya; सर्वार्थेषु (sarvārtheṣu) - in all matters; in all purposes; तथा (tathā) - so; in that way; भव (bhava) - be; become;]
(Not yet come, passed, and just as from true determination, you do not grieve, O Kausalya, in all matters so be.)
O Kausalya, just as you do not grieve for what has not yet come or what is past, having determined the truth, so too be in all matters.
अवाप्यान्कामयस्वार्थान्नानवाप्यान्कदाचन। प्रत्युत्पन्नाननुभवन्मा शुचस्त्वमनागतान् ॥१२-१०५-२८॥
avāpyān kāmayasva arthān nānavāpyān kadācana। pratyutpannān anubhavān mā śucas tvam anāgatān ॥12-105-28॥
[अवाप्यान् (avāpyān) - to be obtained; कामयस्व (kāmayasva) - desire; अर्थान् (arthān) - objects; न (na) - not; अनवाप्यान् (anavāpyān) - not to be obtained; कदाचन (kadācana) - at any time; प्रत्युत्पन्नान् (pratyutpannān) - arisen; अनुभवन् (anubhavān) - experiencing; मा (mā) - do not; शुचः (śucas) - grieve; त्वम् (tvam) - you; अनागतान् (anāgatān) - not yet come;]
(Desire objects to be obtained, not those not to be obtained at any time. Experiencing those arisen, you do not grieve for those not yet come.)
Desire only those objects that can be obtained, never those that cannot. While experiencing what has arisen, do not grieve for what has not yet come.
यथा लब्धोपपन्नार्थस्तथा कौसल्य रंस्यसे। कच्चिच्छुद्धस्वभावेन श्रिया हीनो न शोचसि ॥१२-१०५-२९॥
yathā labdhopapannārthas tathā kausalya raṁsyase। kaccic chuddhasvabhāvena śriyā hīno na śocasi ॥12-105-29॥
[यथा (yathā) - just as; लब्ध (labdha) - obtained; उपपन्न (upapanna) - acquired; अर्थः (arthaḥ) - object; तथा (tathā) - so; कौसल्य (kausalya) - O Kausalya; रंस्यसे (raṁsyase) - you will rejoice; कच्चित् (kaccit) - whether; शुद्ध (śuddha) - pure; स्वभावेन (svabhāvena) - by nature; श्रिया (śriyā) - by prosperity; हीनः (hīnaḥ) - deprived; न (na) - not; शोचसि (śocasi) - you grieve;]
(Just as one rejoices upon obtaining the desired object, so, O Kausalya, will you rejoice. Whether, being of pure nature, you do not grieve, deprived of prosperity.)
Just as one rejoices upon attaining what is sought, so, O Kausalya, you too will rejoice. I hope, being of pure nature, you do not grieve if deprived of prosperity.
पुरस्ताद्भूतपूर्वत्वाद्धीनभाग्यो हि दुर्मतिः। धातारं गर्हते नित्यं लब्धार्थांश्च न मृष्यते ॥१२-१०५-३०॥
purastādbhūtapūrvatvāddhīnābhāgyo hi durmatiḥ। dhātāraṃ garhate nityaṃ labdhārthāṃśca na mṛṣyate ॥12-105-30॥
[पुरस्तात् (purastāt) - in the past; earlier; भूतपूर्वत्वात् (bhūtapūrvatvāt) - because of having existed before; हीनभाग्यः (hīnābhāgyaḥ) - one of poor fortune; हि (hi) - indeed; दुर्मतिः (durmatiḥ) - evil-minded person; धातारम् (dhātāram) - the creator; गर्हते (garhate) - blames; नित्यम् (nityam) - always; लब्धार्थान् (labdhārthān) - those who have obtained wealth; च (ca) - and; न (na) - not; मृष्यते (mṛṣyate) - tolerates;]
(In the past, because of having existed before, one of poor fortune indeed, an evil-minded person, always blames the creator and does not tolerate those who have obtained wealth.)
A person of poor fortune and evil mind, due to his past nature, always blames the creator and cannot tolerate those who have gained wealth.
अनर्हानपि चैवान्यान्मन्यते श्रीमतो जनान्। एतस्मात्कारणादेतद्दुःखं भूयोऽनुवर्तते ॥१२-१०५-३१॥
anarhān api ca eva anyān manyate śrīmataḥ janān। etasmāt kāraṇāt etat duḥkham bhūyaḥ anuvartate॥12-105-31॥
[अनर्हान् (anarhān) - unworthy ones; अपि (api) - even; च (ca) - and; एव (eva) - indeed; अन्यान् (anyān) - others; मन्यते (manyate) - considers; श्रीमतः (śrīmataḥ) - of the wealthy; जनान् (janān) - people; एतस्मात् (etasmāt) - from this; कारणात् (kāraṇāt) - reason; एतत् (etat) - this; दुःखम् (duḥkham) - suffering; भूयः (bhūyaḥ) - again; अनुवर्तते (anuvartate) - follows;]
(Even unworthy ones indeed and others considers of the wealthy people; from this reason this suffering again follows.)
A wealthy person considers even unworthy others as people; for this reason, this suffering continues to follow again.
ईर्ष्यातिच्छेदसम्पन्ना राजन्पुरुषमानिनः। कच्चित्त्वं न तथा प्राज्ञ मत्सरी कोसलाधिप ॥१२-१०५-३२॥
īrṣyāticchedasampannā rājanpuruṣamāninaḥ। kaccittvaṃ na tathā prājña matsarī kosalādhipa ॥12-105-32॥
[ईर्ष्या (īrṣyā) - envy; अतिच्छेद (aticcheda) - excessive cutting; surpassing; सम्पन्ना (sampannā) - endowed with; possessed; राजन् (rājan) - O king; पुरुषमानिनः (puruṣamāninaḥ) - proud of manliness; कच्चित् (kaccit) - whether; त्वं (tvaṃ) - you; न (na) - not; तथा (tathā) - in that way; प्राज्ञ (prājña) - wise; मत्सरी (matsarī) - jealous; कोसलाधिप (kosalādhipa) - O lord of Kosala;]
(Endowed with excessive envy, O king, proud of manliness; whether you, O wise lord of Kosala, are not jealous in that way.)
O lord of Kosala, are you, wise as you are, not jealous in the way that those proud of manliness and endowed with excessive envy are, O king?
सहस्व श्रियमन्येषां यद्यपि त्वयि नास्ति सा। अन्यत्रापि सतीं लक्ष्मीं कुशला भुञ्जते जनाः ॥ अभिविष्यन्दते श्रीर्हि सत्यपि द्विषतो जनात् ॥१२-१०५-३३॥
sahasva śriyamanyeṣāṃ yadyapi tvayi nāsti sā। anyatrāpi satīṃ lakṣmīṃ kuśalā bhuñjate janāḥ ॥ abhiviṣyandate śrīrhi satyapi dviṣato janāt ॥12-105-33॥
[सहस्व (sahasva) - endure; श्रियम् (śriyam) - prosperity; अन्येषाम् (anyeṣām) - of others; यद्यपि (yadyapi) - although; त्वयि (tvayi) - in you; नास्ति (nāsti) - is not; सा (sā) - she; अन्यत्र (anyatra) - elsewhere; अपि (api) - even; सतीम् (satīm) - existing; लक्ष्मीम् (lakṣmīm) - fortune; कुशलाः (kuśalāḥ) - the skilled; भुञ्जते (bhuñjate) - enjoy; जनाः (janāḥ) - people; अभिविष्यन्दते (abhiviṣyandate) - overflows; श्रीः (śrīḥ) - prosperity; हि (hi) - indeed; सत्यपि (satyapi) - even if true; द्विषतः (dviṣataḥ) - from the hater; जनात् (janāt) - from the person;]
(Endure the prosperity of others, although she (prosperity) is not in you. Even existing elsewhere, skilled people enjoy fortune. Prosperity indeed overflows even from the person who hates, even if true.)
Endure the prosperity of others, even if you do not possess it yourself. Skilled people enjoy fortune even when it exists elsewhere. Prosperity indeed overflows even from those who are hostile, even if that is true.
श्रियं च पुत्रपौत्रं च मनुष्या धर्मचारिणः। त्यागधर्मविदो वीराः स्वयमेव त्यजन्त्युत ॥१२-१०५-३४॥
śriyaṃ ca putrapautraṃ ca manuṣyā dharmacāriṇaḥ। tyāgadharmavido vīrāḥ svayameva tyajantyuta ॥12-105-34॥
[श्रियम् (śriyam) - prosperity; च (ca) - and; पुत्रपौत्रम् (putrapautram) - sons and grandsons; च (ca) - and; मनुष्याः (manuṣyāḥ) - men; धर्मचारिणः (dharmacāriṇaḥ) - practitioners of dharma; त्यागधर्मविदः (tyāgadharmavidaḥ) - knowers of the dharma of renunciation; वीराः (vīrāḥ) - heroes; स्वयम् (svayam) - themselves; एव (eva) - indeed; त्यजन्ति (tyajanti) - abandon; उत (uta) - indeed;]
(Prosperity and sons and grandsons and men who are practitioners of dharma, heroes who know the dharma of renunciation, themselves indeed abandon (all), indeed.)
Men who are practitioners of dharma, heroes who know the dharma of renunciation, themselves indeed abandon prosperity and sons and grandsons.
बहु सङ्कसुकं दृष्ट्वा विवित्सासाधनेन च। तथान्ये सन्त्यजन्त्येनं मत्वा परमदुर्लभम् ॥१२-१०५-३५॥
bahu saṅkasukaṃ dṛṣṭvā vivitsāsādhanena ca। tathānye santyajantyenaṃ matvā paramadurlabham ॥12-105-35॥
[बहु (bahu) - much; many; सङ्कसुकम् (saṅkasukam) - difficulty; hardship; दृष्ट्वा (dṛṣṭvā) - having seen; विवित्सा (vivitsā) - desire to know; असाधनेन (asādhanena) - by means not attainable; by lack of means; च (ca) - and; तथा (tathā) - thus; in this way; अन्ये (anye) - others; सन्त्यजन्ति (santyajanti) - abandon; give up; एनम् (enam) - this; him; मत्वा (matvā) - having considered; परमदुर्लभम् (paramadurlabham) - extremely difficult to obtain; supremely rare;]
(Having seen much hardship and the lack of means for the desire to know, thus others abandon this, having considered it extremely difficult to obtain.)
Seeing many hardships and the lack of means for the desire to know, others, thinking it extremely difficult to attain, abandon it.
त्वं पुनः प्राज्ञरूपः सन्कृपणं परितप्यसे। अकाम्यान्कामयानोऽर्थान्पराचीनानुपद्रुतान् ॥१२-१०५-३६॥
tvaṃ punaḥ prājñarūpaḥ san kṛpaṇaṃ paritapyase। akāmyān kāmayānaḥ arthān parācīnān upadrutān ॥12-105-36॥
[त्वम् (tvam) - you; पुनः (punaḥ) - again; प्राज्ञरूपः (prājñarūpaḥ) - having the form of the wise; सन् (san) - being; कृपणम् (kṛpaṇam) - the miserable; परितप्यसे (paritapyase) - you grieve; अकाम्यान् (akāmyān) - undesirable; कामयानः (kāmayānaḥ) - desiring; अर्थान् (arthān) - objects; पराचीनान् (parācīnān) - turned away; उपद्रुतान् (upadrutān) - afflicted; ॥१२-१०५-३६॥ (॥12-105-36॥) - ;]
(You, again, being in the form of the wise, grieve miserably, desiring objects that are undesirable, turned away, and afflicted.)
You, though appearing wise, again grieve miserably, desiring objects that are undesirable, turned away, and afflicted.
तां बुद्धिमुपजिज्ञासुस्त्वमेवैनान्परित्यज। अनर्थांश्चार्थरूपेण अर्थांश्चानर्थरूपतः ॥१२-१०५-३७॥
tāṃ buddhim-upajijñāsus tvam eva enān parityaja| anarthāṃś cārtharūpeṇa arthāṃś cānartharūpataḥ ॥12-105-37॥
[तां (tāṃ) - that; (accusative singular feminine) बुद्धिम् (buddhim) - intellect; (accusative singular feminine) उपजिज्ञासुः (upajijñāsuḥ) - desiring to understand; (nominative singular masculine) त्वम् (tvam) - you; एव (eva) - indeed; एनान् (enān) - these; (accusative plural masculine) परित्यज (parityaja) - abandon; अनर्थान् (anarthān) - misfortunes; (accusative plural masculine) च (ca) - and; अर्थरूपेण (artharūpeṇa) - in the form of benefit; अर्थान् (arthān) - benefits; (accusative plural masculine) च (ca) - and; अनर्थरूपतः (anartharūpataḥ) - in the form of misfortune;]
(That intellect, desiring to understand, you indeed these abandon; misfortunes and in the form of benefit, benefits and in the form of misfortune.)
You, wishing to understand that intellect, should indeed abandon these: misfortunes appearing as benefits, and benefits appearing as misfortunes.
अर्थायैव हि केषाञ्चिद्धननाशो भवत्युत। अनन्त्यं तं सुखं मत्वा श्रियमन्यः परीक्षते ॥१२-१०५-३८॥
arthāyaiva hi keṣāñciddhananāśo bhavatyuta। anantyaṃ taṃ sukhaṃ matvā śriyamanyaḥ parīkṣate ॥12-105-38॥
[अर्थाय (arthāya) - for purpose; for gain; एव (eva) - indeed; only; हि (hi) - for; because; केषाञ्चित् (keṣāñcit) - of some; of certain persons; धननाशः (dhananāśaḥ) - loss of wealth; भवति (bhavati) - happens; occurs; उत (uta) - indeed; moreover; अनन्त्यम् (anantyam) - impermanence; transience; तम् (tam) - that; सुखम् (sukham) - happiness; pleasure; मत्वा (matvā) - having considered; having thought; श्रियम् (śriyam) - prosperity; wealth; अन्यः (anyaḥ) - another; someone else; परीक्षते (parīkṣate) - examines; investigates;]
(For the sake of gain indeed, for some, loss of wealth happens indeed; having considered that happiness as impermanent, another examines prosperity.)
For the sake of gain, some people indeed experience loss of wealth; recognizing that happiness is impermanent, another person examines prosperity.
रममाणः श्रिया कश्चिन्नान्यच्छ्रेयोऽभिमन्यते। तथा तस्येहमानस्य समारम्भो विनश्यति ॥१२-१०५-३९॥
ramamāṇaḥ śriyā kaścin nānyac chreyo'bhimanyate। tathā tasyehamānasya samārambho vinaśyati ॥12-105-39॥
[रममाणः (ramamāṇaḥ) - rejoicing; श्रिया (śriyā) - with prosperity; कश्चित् (kaścit) - someone; न (na) - not; अन्यत् (anyat) - other; श्रेयः (śreyaḥ) - better; अभिमन्यते (abhimanyate) - considers; तथा (tathā) - thus; तस्य (tasya) - of him; इहमानस्य (ihamānasya) - of the one striving; समारम्भः (samārambhaḥ) - undertaking; विनश्यति (vinaśyati) - perishes;]
(Rejoicing with prosperity, someone does not consider anything else better. Thus, the undertaking of the one striving perishes.)
A person who delights in prosperity does not consider anything else to be better; thus, the efforts of such a person come to ruin.
कृच्छ्राल्लब्धमभिप्रेतं यदा कौसल्य नश्यति। तदा निर्विद्यते सोऽर्थात्परिभग्नक्रमो नरः ॥१२-१०५-४०॥
kṛcchrāllabdhamabhipretaṃ yadā kausalya naśyati। tadā nirvidyate so'rthātparibhagnakramo naraḥ ॥12-105-40॥
[कृच्छ्रात् (kṛcchrāt) - from difficulty; लब्धम् (labdham) - obtained; अभिप्रेतम् (abhipretam) - desired; यदा (yadā) - when; कौसल्य (kausalya) - prosperity; नश्यति (naśyati) - perishes; तदा (tadā) - then; निर्विद्यते (nirvidyate) - becomes disinterested; सः (saḥ) - he; अर्थात् (arthāt) - from wealth; परिभग्न (paribhagna) - broken; क्रमः (kramaḥ) - order; नरः (naraḥ) - man;]
(When the prosperity, which was obtained with difficulty and was desired, perishes, then that man, whose order is broken, becomes disinterested from wealth.)
When the prosperity that was arduously gained and cherished is lost, then a man whose order is shattered becomes disinterested in wealth.
धर्ममेकेऽभिपद्यन्ते कल्याणाभिजना नराः। परत्र सुखमिच्छन्तो निर्विद्येयुश्च लौकिकात् ॥१२-१०५-४१॥
dharmam eke'bhipadyante kalyāṇābhijanā narāḥ। paratra sukham icchanto nirvidyeyuś ca laukikāt ॥12-105-41॥
[धर्मम् (dharmam) - dharma; (righteousness, law, duty;) एके (eke) - some; (certain ones;) अभिपद्यन्ते (abhipadyante) - approach; (undertake, resort to;) कल्याण-अभिजनाः (kalyāṇa-abhijanāḥ) - of auspicious birth; (noble lineage;) नराः (narāḥ) - men; (people;) परत्र (paratra) - in the next (world); (hereafter;) सुखम् (sukham) - happiness; (pleasure;) इच्छन्तः (icchantaḥ) - desiring; (wishing;) निर्विद्येयुः (nirvidyeyuḥ) - become disinterested; (become detached;) च (ca) - and; लौकिकात् (laukikāt) - from worldly (things); (from the worldly;);]
(Some men of auspicious birth approach dharma; desiring happiness in the next (world), they become disinterested in the worldly.)
Some men of noble lineage resort to dharma; wishing for happiness in the hereafter, they become detached from worldly things.
जीवितं सन्त्यजन्त्येके धनलोभपरा नराः। न जीवितार्थं मन्यन्ते पुरुषा हि धनादृते ॥१२-१०५-४२॥
jīvitaṃ santyajantyeke dhanalobhaparā narāḥ। na jīvitārthaṃ manyante puruṣā hi dhanādṛte ॥12-105-42॥
[जीवितं (jīvitaṃ) - life; सन्त्यजन्ति (santyajanti) - abandon; give up; एके (eke) - some; धनलोभपरा (dhanalobhaparā) - absorbed in greed for wealth; नराः (narāḥ) - men; न (na) - not; जीवितार्थं (jīvitārthaṃ) - for the sake of life; मन्यन्ते (manyante) - consider; think; पुरुषाः (puruṣāḥ) - men; हि (hi) - indeed; धनात् (dhanāt) - than wealth; ऋते (ṛte) - without; except;]
(Some men absorbed in greed for wealth abandon life; men indeed do not consider life as meaningful without wealth.)
Some men, driven by greed for wealth, give up their very lives; for men do not consider life to have value without wealth.
पश्य तेषां कृपणतां पश्य तेषामबुद्धिताम्। अध्रुवे जीविते मोहादर्थतृष्णामुपाश्रिताः ॥१२-१०५-४३॥
paśya teṣāṃ kṛpaṇatāṃ paśya teṣām abuddhitām। adhruve jīvite mohād arthatṛṣṇām upāśritāḥ ॥12-105-43॥
[पश्य (paśya) - see; तेषां (teṣām) - of them; कृपणतां (kṛpaṇatām) - misery; पश्य (paśya) - see; तेषाम् (teṣām) - of them; अबुद्धिताम् (abuddhitām) - lack of wisdom; अध्रुवे (adhruve) - in the impermanent; जीविते (jīvite) - in life; मोहात् (mohāt) - from delusion; अर्थतृष्णाम् (arthatṛṣṇām) - desire for wealth; उपाश्रिताः (upāśritāḥ) - resorted to;]
(See their misery, see their lack of wisdom; in impermanent life, from delusion, (they have) resorted to desire for wealth.)
See their misery, see their lack of wisdom; in this impermanent life, out of delusion, they have resorted to the craving for wealth.
सञ्चये च विनाशान्ते मरणान्ते च जीविते। संयोगे विप्रयोगान्ते को नु विप्रणयेन्मनः ॥१२-१०५-४४॥
sañcaye ca vināśānte maraṇānte ca jīvite। saṃyoge viprayogānte ko nu vipraṇayen manaḥ ॥12-105-44॥
[सञ्चये (sañcaye) - in accumulation; च (ca) - and; विनाश-अन्ते (vināśānte) - at the end of destruction; मरण-अन्ते (maraṇānte) - at the end of death; च (ca) - and; जीविते (jīvite) - in life; संयोगे (saṃyoge) - in union; विप्रयोग-अन्ते (viprayogānte) - at the end of separation; कः (kaḥ) - who; नु (nu) - indeed; विप्रणयेत् (vipraṇayet) - would delight; मनः (manaḥ) - the mind;]
(In accumulation and at the end of destruction, at the end of death and in life, in union and at the end of separation, who indeed would delight the mind?)
Who could truly delight the mind in accumulation and destruction, in life and at the end of death, in union and at the end of separation?
धनं वा पुरुषं राजन्पुरुषो वा पुनर्धनम्। अवश्यं प्रजहात्येतत्तद्विद्वान्कोऽनुसञ्ज्वरेत् ॥१२-१०५-४५॥
dhanaṃ vā puruṣaṃ rājanpuruṣo vā punardhanam। avaśyaṃ prajahātyetattadvidvānko'nusañjvaret ॥12-105-45॥
[धनम् (dhanam) - wealth; वा (vā) - or; पुरुषम् (puruṣam) - person; राजन् (rājan) - O king; पुरुषः (puruṣaḥ) - person; वा (vā) - or; पुनः (punaḥ) - again; धनम् (dhanam) - wealth; अवश्यम् (avaśyam) - certainly; प्रजहाति (prajahāti) - abandons; एतत् (etat) - this; तत् (tat) - that; विद्वान् (vidvān) - wise person; कः (kaḥ) - who; अनुसञ्ज्वरेत् (anusañjvaret) - should grieve after;]
(Wealth or a person, O king, or a person again wealth; certainly abandons this or that; wise person who should grieve after?)
O king, either wealth leaves a person or a person leaves wealth; since this is inevitable, who among the wise should grieve over it?
अन्येषामपि नश्यन्ति सुहृदश्च धनानि च। पश्य बुद्ध्या मनुष्याणां राजन्नापदमात्मनः ॥ नियच्छ यच्छ संयच्छ इन्द्रियाणि मनो गिरम् ॥१२-१०५-४६॥
anyeṣām api naśyanti suhṛdaś ca dhanāni ca। paśya buddhyā manuṣyāṇāṃ rājann āpadam ātmanaḥ ॥ niyaccha yaccha saṃyaccha indriyāṇi mano giram ॥12-105-46॥
[अन्येषाम् (anyeṣām) - of others; अपि (api) - also; नश्यन्ति (naśyanti) - perish; सुहृदः (suhṛdaḥ) - friends; च (ca) - and; धनानि (dhanāni) - wealths; च (ca) - and; पश्य (paśya) - see; बुद्ध्या (buddhyā) - with intellect; मनुष्याणाम् (manuṣyāṇām) - of men; राजन् (rājan) - O king; आपदम् (āpadam) - misfortune; आत्मनः (ātmanaḥ) - of oneself; नियच्छ (niyaccha) - restrain; यच्छ (yaccha) - control; संयच्छ (saṃyaccha) - completely restrain; इन्द्रियाणि (indriyāṇi) - the senses; मनो (mano) - the mind; गिरम् (giram) - speech;]
(Of others also perish friends and wealths; see with intellect, O king, the misfortune of men, of oneself. Restrain, control, completely restrain the senses, the mind, speech.)
O king, the friends and wealth of others also perish; observe with intellect the misfortune of men, including your own. Restrain, control, and completely restrain the senses, the mind, and speech.
प्रतिषिद्धानवाप्येषु दुर्लभेष्वहितेषु च। प्रतिकृष्टेषु भावेषु व्यतिकृष्टेष्वसम्भवे ॥ प्रज्ञानतृप्तो विक्रान्तस्त्वद्विधो नानुशोचति ॥१२-१०५-४७॥
pratiṣiddhānavāpyeṣu durlabheṣvahiteṣu ca। pratikṛṣṭeṣu bhāveṣu vyatikṛṣṭeṣvasambhave ॥ prajñānatṛpto vikrāntastvavidho nānuśocati ॥12-105-47॥
[प्रतिषिद्ध (pratiṣiddha) - forbidden; अनवाप्येषु (anavāpyeṣu) - in unattainable; दुर्लभेषु (durlabheṣu) - in difficult to obtain; अहितेषु (ahiteṣu) - in harmful; च (ca) - and; प्रतिकृष्टेषु (pratikṛṣṭeṣu) - in degraded; भावेषु (bhāveṣu) - in states; व्यतिकृष्टेषु (vyatikṛṣṭeṣu) - in mixed; असम्भवे (asambhave) - in impossibility; प्रज्ञानतृप्तः (prajñānatṛptaḥ) - satisfied with wisdom; विक्रान्तः (vikrāntaḥ) - courageous; त्वद्विधः (tvad-vidhaḥ) - like you; न (na) - not; अनुशोचति (anuśocati) - grieves;]
(In forbidden, unattainable, difficult to obtain, harmful, degraded, states, mixed, impossibility, one satisfied with wisdom, courageous, like you, does not grieve.)
A person like you, who is courageous and satisfied with wisdom, does not grieve for things that are forbidden, unattainable, difficult to obtain, harmful, degraded, mixed, or impossible.
अल्पमिच्छन्नचपलो मृदुर्दान्तः सुसंशितः। ब्रह्मचर्योपपन्नश्च त्वद्विधो नैव मुह्यति ॥१२-१०५-४८॥
alpamicchannacapalo mṛdurdāntaḥ susaṃśitaḥ। brahmacaryopapannaśca tvadvidho naiva muhyati ॥12-105-48॥
[अल्पम् (alpam) - little; small; इच्छन् (icchan) - desiring; wishing; अचपलः (acapalaḥ) - not fickle; steady; मृदुः (mṛduḥ) - gentle; soft; दान्तः (dāntaḥ) - self-restrained; subdued; सुसंशितः (susaṃśitaḥ) - well-disciplined; well-determined; ब्रह्मचर्योपपन्नः (brahmacaryopapannaḥ) - endowed with brahmacarya; possessing celibacy; च (ca) - and; त्वद्विधः (tvadvidhaḥ) - like you; of your kind; न (na) - not; एव (eva) - indeed; surely; मुह्यति (muhyati) - becomes deluded; confounded;]
(One who desires little, is not fickle, gentle, self-restrained, well-disciplined, endowed with brahmacarya, and like you, indeed does not become deluded.)
A person like you, who desires little, is steady, gentle, self-restrained, well-disciplined, and endowed with brahmacarya, truly never becomes deluded.
न त्वेव जाल्मीं कापालीं वृत्तिमेषितुमर्हसि। नृशंसवृत्तिं पापिष्ठां दुःखां कापुरुषोचिताम् ॥१२-१०५-४९॥
na tveva jālmīṃ kāpālīṃ vṛttimeṣitumarhasi। nṛśaṃsavṛttiṃ pāpiṣṭhāṃ duḥkhāṃ kāpuruṣocitām ॥12-105-49॥
[न (na) - not; त्वेव (tveva) - indeed you; जाल्मीं (jālmīṃ) - wicked; कापालीं (kāpālīṃ) - skull-bearing; वृत्तिम् (vṛttim) - conduct; इषितुम् (iṣitum) - to seek; अर्हसि (arhasi) - you ought; नृशंसवृत्तिं (nṛśaṃsavṛttim) - cruel conduct; पापिष्ठां (pāpiṣṭhāṃ) - most sinful; दुःखां (duḥkhāṃ) - painful; कापुरुषोचिताम् (kāpuruṣocitām) - befitting a coward;]
(Not indeed you wicked skull-bearing conduct to seek you ought; cruel conduct most sinful painful befitting a coward.)
You should not seek a wicked, skull-bearing way of life; such cruel, sinful, painful conduct is fit only for a coward.
अपि मूलफलाजीवो रमस्वैको महावने। वाग्यतः सङ्गृहीतात्मा सर्वभूतदयान्वितः ॥१२-१०५-५०॥
api mūlaphalājīvo ramasvaiko mahāvane। vāgyataḥ saṅgṛhītātmā sarvabhūtadayānvitaḥ ॥12-105-50॥
[अपि (api) - indeed; मूल-फल-आ-जीवः (mūla-phala-ā-jīvaḥ) - subsisting on roots and fruits; रमस्व (ramasva) - delight; एकः (ekaḥ) - alone; महावने (mahāvane) - in the great forest; वाक्-यतः (vāk-yataḥ) - restrained in speech; सङ्गृहीत-आत्मा (saṅgṛhīta-ātmā) - self-controlled; सर्व-भूत-दया-अन्वितः (sarva-bhūta-dayā-anvitaḥ) - endowed with compassion for all beings;]
(Indeed, subsisting on roots and fruits, delight alone in the great forest, restrained in speech, self-controlled, endowed with compassion for all beings.)
Indeed, live alone in the great forest, sustaining yourself on roots and fruits, delighting in solitude, with restrained speech, self-control, and compassion for all beings.
सदृशं पण्डितस्यैतदीषादन्तेन दन्तिना। यदेको रमतेऽरण्ये यच्चाप्यल्पेन तुष्यति ॥१२-१०५-५१॥
sadṛśaṃ paṇḍitasyaitadīṣādantena dantinā। yadeko ramate'raṇye yaccāpyalpena tuṣyati ॥12-105-51॥
[सदृशं (sadṛśam) - similar; पण्डितस्य (paṇḍitasya) - of the wise man; एतद् (etad) - this; ईषत् (īṣat) - slightly; अन्तेन (antena) - by the end; दन्तिना (dantinā) - by the tusked one (elephant); यत् (yat) - that which; एकः (ekaḥ) - alone; रमते (ramate) - delights; अरण्ये (araṇye) - in the forest; यत् (yat) - that which; च (ca) - and; अपि (api) - also; अल्पेन (alpena) - with little; तुष्यति (tuṣyati) - is satisfied;]
(Similar is this (situation) of the wise man to that of the tusked one (elephant) with a slightly worn tusk; that he delights alone in the forest and is also satisfied with little.)
The wise man is like the elephant with a slightly worn tusk: he finds joy alone in the forest and is content with little.
महाह्रदः सङ्क्षुभित आत्मनैव प्रसीदति। एतदेवङ्गतस्याहं सुखं पश्यामि केवलम् ॥१२-१०५-५२॥
mahāhradaḥ saṅkṣubhita ātmanai'va prasīdati। etadevaṅgatasyāhaṃ sukhaṃ paśyāmi kevalam ॥12-105-52॥
[महाह्रदः (mahāhradaḥ) - great lake; सङ्क्षुभित (saṅkṣubhita) - agitated; आत्मना (ātmanā) - by itself; एव (eva) - indeed; प्रसीदति (prasīdati) - becomes calm; एतत् (etat) - this; एवम् (evam) - thus; गतस्य (gatasya) - of one who has gone; अहम् (aham) - I; सुखम् (sukham) - happiness; पश्यामि (paśyāmi) - see; केवलम् (kevalam) - only;]
(The great lake, when agitated, becomes calm by itself indeed. This is the only happiness I see for one who has thus departed.)
Just as a great lake, though disturbed, calms itself, so too do I see happiness only in this: for one who has departed in this way, peace arises by itself.
असम्भवे श्रियो राजन्हीनस्य सचिवादिभिः। दैवे प्रतिनिविष्टे च किं श्रेयो मन्यते भवान् ॥१२-१०५-५३॥
asambhave śriyo rājaṃhīnasya sacivādibhiḥ। daive pratiniviṣṭe ca kiṃ śreyo manyate bhavān ॥12-105-53॥
[असम्भवे (asambhave) - in the absence; of possibility; श्रियः (śriyaḥ) - prosperities; राजन्-हीनस्य (rājan-hīnasya) - of one deprived of a king; (rājan = king, hīna = deprived); सचिव-आदिभिः (saciva-ādibhiḥ) - by ministers and others; (saciva = minister, ādi = and others, -bhiḥ = by); दैवे (daive) - in fate; प्रतिनिविष्टे (pratiniviṣṭe) - when fixed; (prati = towards, niviṣṭa = established); च (ca) - and; किम् (kim) - what; श्रेयः (śreyaḥ) - good; benefit; मन्यते (manyate) - does (one) consider; भवान् (bhavān) - you (honorific);]
(In the absence of possibility for prosperity for one deprived of a king, by ministers and others, and when fate is fixed, what good does your honor consider?)
When prosperity is impossible for one who is without a king, even with ministers and others, and when fate is determined, what benefit do you think there is?
