12.168
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.
धर्माः पितामहेनोक्ता राजधर्माश्रिताः शुभाः। धर्ममाश्रमिणां श्रेष्ठं वक्तुमर्हसि पार्थिव ॥१२-१६८-१॥
dharmāḥ pitāmahenoktā rājadharmāśritāḥ śubhāḥ। dharmamāśramiṇāṃ śreṣṭhaṃ vaktumarhasi pārthiva ॥12-168-1॥
[धर्माः (dharmāḥ) - duties; पितामहेन (pitāmahena) - by the grandsire; उक्ता (uktā) - spoken; राजधर्माश्रिताः (rājadharmāśritāḥ) - based on royal duties; शुभाः (śubhāḥ) - auspicious; धर्मम् (dharmam) - duty; आश्रमिणाम् (āśramiṇām) - of those in the āśramas; श्रेष्ठम् (śreṣṭham) - the best; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you are worthy; पार्थिव (pārthiva) - O king;]
(Duties spoken by the grandsire, based on royal duties, auspicious. The best duty of those in the āśramas you are worthy to speak, O king.)
O king, the auspicious duties spoken by the grandsire, which are based on royal conduct, you are worthy to speak of the highest duty of those in the āśramas.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
सर्वत्र विहितो धर्मः स्वर्ग्यः सत्यफलं तपः। बहुद्वारस्य धर्मस्य नेहास्ति विफला क्रिया ॥१२-१६८-२॥
sarvatra vihito dharmaḥ svargyaḥ satyaphalaṃ tapaḥ। bahudvārasya dharmasya nehāsti viphalaā kriyā ॥12-168-2॥
[सर्वत्र (sarvatra) - everywhere; विहितः (vihitaḥ) - enjoined; धर्मः (dharmaḥ) - duty; स्वर्ग्यः (svargyaḥ) - leading to heaven; सत्यफलं (satyaphalaṃ) - truth-fruited; तपः (tapaḥ) - austerity; बहुद्वारस्य (bahudvārasya) - of many doors; धर्मस्य (dharmasya) - of duty; इह (iha) - here; न (na) - not; अस्ति (asti) - is; विफला (viphalaā) - fruitless; क्रिया (kriyā) - action;]
(Everywhere enjoined duty is leading to heaven, austerity whose fruit is truth. Of the duty with many doors, here there is no fruitless action.)
Duty is enjoined everywhere; it leads to heaven, and austerity bears the fruit of truth. For duty, which has many avenues, no action here is fruitless.
यस्मिन्यस्मिंस्तु विनये यो यो याति विनिश्चयम्। स तमेवाभिजानाति नान्यं भरतसत्तम ॥१२-१६८-३॥
yasminyasmiṃstu vinaye yo yo yāti viniścayam। sa tamevābhijānāti nānyaṃ bharatasattama ॥12-168-3॥
[यस्मिन्यस्मिन् (yasminyasmin) - in whichever; in whichever; तु (tu) - but; विनये (vinaye) - in discipline; यः यः (yaḥ yaḥ) - whoever; whoever; याति (yāti) - attains; विनिश्चयम् (viniścayam) - certainty; सः (saḥ) - he; तम् एव (tam eva) - him only; अभिजानाति (abhijānāti) - recognizes; न (na) - not; अन्यं (anyaṃ) - another; भरतसत्तम (bharatasattama) - O best of the Bharatas;]
(In whichever discipline whoever attains certainty, he recognizes only him, not another, O best of the Bharatas.)
O best of the Bharatas, in whichever discipline a person attains certainty, he recognizes only that person, not another.
यथा यथा च पर्येति लोकतन्त्रमसारवत्। तथा तथा विरागोऽत्र जायते नात्र संशयः ॥१२-१६८-४॥
yathā yathā ca paryeti lokatantramasāravat। tathā tathā virāgo'tra jāyate nātra saṃśayaḥ ॥12-168-4॥
[यथा (yathā) - just as; यथा (yathā) - just as; च (ca) - and; पर्येति (paryeti) - moves around; लोकतन्त्रम् (lokatantram) - worldly system; असारवत् (asāravat) - like unsubstantial; तथा (tathā) - so; तथा (tathā) - so; विरागः (virāgaḥ) - dispassion; अत्र (atra) - here; जायते (jāyate) - arises; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(Just as and moves around the worldly system like unsubstantial, so so dispassion here arises, not here doubt.)
Just as one moves about in the unsubstantial worldly system, so too does dispassion arise here; there is no doubt about this.
एवं व्यवसिते लोके बहुदोषे युधिष्ठिर। आत्ममोक्षनिमित्तं वै यतेत मतिमान्नरः ॥१२-१६८-५॥
evaṃ vyavasite loke bahudoṣe yudhiṣṭhira। ātma-mokṣa-nimittaṃ vai yateta matimān naraḥ ॥12-168-5॥
[एवं (evaṃ) - thus; व्यवसिते (vyavasite) - having been determined; लोके (loke) - in the world; बहुदोषे (bahudoṣe) - with many faults; युधिष्ठिर (yudhiṣṭhira) - O Yudhishthira; आत्म (ātma) - self; मोक्ष (mokṣa) - liberation; निमित्तं (nimittaṃ) - for the sake of; वै (vai) - indeed; यतेत (yateta) - should strive; मतिमान् (matimān) - wise; नरः (naraḥ) - man;]
(Thus, in the world having been determined as with many faults, O Yudhishthira, for the sake of self-liberation indeed, a wise man should strive.)
O Yudhishthira, since this world is full of many faults, a wise person should strive for self-liberation.
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.
नष्टे धने वा दारे वा पुत्रे पितरि वा मृते। यया बुद्ध्या नुदेच्छोकं तन्मे ब्रूहि पितामह ॥१२-१६८-६॥
naṣṭe dhane vā dāre vā putre pitari vā mṛte। yayā buddhyā nudeccokaṃ tanme brūhi pitāmaha ॥12-168-6॥
[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) यया (yayā) - by which; (instrumental singular of yā) बुद्ध्या (buddhyā) - with understanding; (instrumental singular of buddhi) नुदेत् (nudet) - should dispel; (3rd person singular optative of nud) शोकं (śokaṃ) - grief; (accusative singular of śoka) तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; (imperative singular of brū) पितामह (pitāmaha) - O grandsire; (vocative singular of pitāmaha);]
(When wealth is lost, or wife, or son, or father is dead, by which understanding one should dispel grief, that tell me, O grandsire.)
O grandsire, tell me what understanding should be used to dispel grief when wealth, wife, son, or father is lost or dead.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
नष्टे धने वा दारे वा पुत्रे पितरि वा मृते। अहो दुःखमिति ध्यायञ्शोकस्यापचितिं चरेत् ॥१२-१६८-७॥
naṣṭe dhane vā dāre vā putre pitari vā mṛte। aho duḥkhamiti dhyāyañśokasyāpacitiṃ caret ॥12-168-7॥
[नष्टे (naṣṭe) - when lost; धने (dhane) - wealth; वा (vā) - or; दारे (dāre) - wife; वा (vā) - or; पुत्रे (putre) - son; पितरि (pitari) - father; वा (vā) - or; मृते (mṛte) - dead; अहो (aho) - alas; दुःखम् (duḥkham) - sorrow; इति (iti) - thus; ध्यायन् (dhyāyan) - meditating; शोकस्य (śokasya) - of grief; अपचितिं (apacitiṃ) - increase; चरेत् (caret) - should practice;]
(When wealth is lost, or wife, or son, or father is dead, meditating thus 'Alas, sorrow,' one should practice the increase of grief.)
If wealth, wife, son, or father is lost or dead, and one keeps thinking 'Alas, sorrow,' one only increases grief.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। यथा सेनजितं विप्रः कश्चिदित्यब्रवीद्वचः ॥१२-१६८-८॥
atrāpy udāharantīmam itihāsaṃ purātanam। yathā senajitaṃ vipraḥ kaścid ity abravīd vacaḥ ॥12-168-8॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; यथा (yathā) - as; सेनजितम् (senajitam) - Senajit; विप्रः (vipraḥ) - brāhmaṇa; कश्चित् (kaścit) - some; इति (iti) - thus; अब्रवीत् (abravīt) - said; वचः (vacaḥ) - speech;]
(Here also they cite this ancient history. As a certain brāhmaṇa named Senajit thus spoke these words.)
Here too, an ancient story is told: as a certain brāhmaṇa named Senajit once spoke these words.
पुत्रशोकाभिसन्तप्तं राजानं शोकविह्वलम्। विषण्णवदनं दृष्ट्वा विप्रो वचनमब्रवीत् ॥१२-१६८-९॥
putraśokābhisantaptaṃ rājānaṃ śokavihvalam। viṣaṇṇavadanaṃ dṛṣṭvā vipro vacanamabravīt ॥12-168-9॥
[पुत्रशोक (putraśoka) - son-grief; अभिसन्तप्तम् (abhisantaptam) - deeply tormented; राजानम् (rājānam) - the king; शोकविह्वलम् (śokavihvalam) - overwhelmed by grief; विषण्णवदनम् (viṣaṇṇavadanam) - with a dejected face; दृष्ट्वा (dṛṣṭvā) - having seen; विप्रः (vipraḥ) - the brāhmaṇa; वचनम् (vacanam) - words; अब्रवीत् (abravīt) - spoke;]
(Having seen the king, deeply tormented by son-grief, overwhelmed by grief, with a dejected face, the brāhmaṇa spoke words.)
Seeing the king, overwhelmed and tormented by grief for his son, his face dejected, the brāhmaṇa spoke these words.
किं नु खल्वसि मूढस्त्वं शोच्यः किमनुशोचसि। यदा त्वामपि शोचन्तः शोच्या यास्यन्ति तां गतिम् ॥१२-१६८-१०॥
kiṁ nu khalv asi mūḍhas tvaṁ śocyaḥ kim anuśocasi। yadā tvām api śocantaḥ śocyā yāsyanti tāṁ gatim ॥12-168-10॥
[किं (kiṁ) - what; नु (nu) - indeed; खलु (khalu) - truly; असि (asi) - are (you); मूढः (mūḍhaḥ) - deluded; त्वं (tvaṁ) - you; शोच्यः (śocyaḥ) - to be pitied; किम् (kim) - why; अनुशोचसि (anuśocasi) - do you grieve; यदा (yadā) - when; त्वाम् (tvām) - you; अपि (api) - also; शोचन्तः (śocantaḥ) - those who grieve; शोच्याः (śocyāḥ) - to be pitied; यास्यन्ति (yāsyanti) - will go; ताम् (tām) - that; गतिम् (gatim) - state;]
(What indeed, truly, are (you) deluded you to be pitied; why do you grieve? When you also those who grieve to be pitied will go to that state.)
Why, truly, are you deluded and pitiable? Why do you grieve? When even those who grieve for you, themselves pitiable, will also reach that same state.
त्वं चैवाहं च ये चान्ये त्वां राजन्पर्युपासते। सर्वे तत्र गमिष्यामो यत एवागता वयम् ॥१२-१६८-११॥
tvaṃ caivāhaṃ ca ye cānye tvāṃ rājan paryupāsate। sarve tatra gamiṣyāmo yata evāgatā vayam ॥12-168-11॥
[त्वम् (tvam) - you; च (ca) - and; एव (eva) - indeed; अहम् (aham) - I; च (ca) - and; ये (ye) - who; च (ca) - and; अन्ये (anye) - others; त्वाम् (tvām) - you; राजन् (rājan) - O king; पर्युपासते (paryupāsate) - approach (for service); सर्वे (sarve) - all; तत्र (tatra) - there; गमिष्यामः (gamiṣyāmaḥ) - shall go; यतः (yataḥ) - from where; एव (eva) - indeed; आगताः (āgatāḥ) - have come; वयम् (vayam) - we;]
(You and indeed I and who and others who approach you, O king, all there shall go from where indeed have come we.)
You, I, and all others who serve you, O king, all of us shall go there from where we have indeed come.
सेनजिदुवाच॥
senajiduvāca॥
[सेनजित् (senajit) - Senajit; (a proper name); उवाच (uvāca) - said;]
(Senajit said;)
Senajit said.
का बुद्धिः किं तपो विप्र कः समाधिस्तपोधन। किं ज्ञानं किं श्रुतं वा ते यत्प्राप्य न विषीदसि ॥१२-१६८-१२॥
kā buddhiḥ kiṃ tapo vipra kaḥ samādhis tapodhana। kiṃ jñānaṃ kiṃ śrutaṃ vā te yat prāpya na viṣīdasi ॥12-168-12॥
[का (kā) - what; (feminine singular nominative of 'kim') बुद्धिः (buddhiḥ) - intellect; किं (kiṃ) - what; (neuter singular nominative/accusative of 'kim') तपः (tapaḥ) - austerity; penance; विप्र (vipra) - Brāhmaṇa; sage; कः (kaḥ) - what; (masculine singular nominative of 'kim') समाधिः (samādhiḥ) - concentration; absorption; तपोधन (tapodhana) - O possessor of austerity; ascetic; किं (kiṃ) - what; ज्ञानं (jñānam) - knowledge; किं (kiṃ) - what; श्रुतं (śrutam) - that which is heard; scripture; वा (vā) - or; ते (te) - your; यत् (yat) - which; प्राप्य (prāpya) - having attained; न (na) - not; विषीदसि (viṣīdasi) - you grieve;]
(What is intellect? What is austerity, O Brāhmaṇa? What is concentration, O possessor of austerity? What is knowledge? What is that which is heard, or what is it of yours, which, having attained, you do not grieve?)
What is intellect? What is austerity, O Brāhmaṇa? What is concentration, O ascetic? What is knowledge? What is scripture, or what is it that, having attained, you do not grieve?
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - brāhmaṇa; उवाच (uvāca) - said;]
(brāhmaṇa said;)
The brāhmaṇa said.
पश्य भूतानि दुःखेन व्यतिषक्तानि सर्वशः। आत्मापि चायं न मम सर्वा वा पृथिवी मम ॥१२-१६८-१३॥
paśya bhūtāni duḥkhena vyatiṣaktāni sarvaśaḥ। ātmāpi cāyaṃ na mama sarvā vā pṛthivī mama॥12-168-13॥
[पश्य (paśya) - see; भूतानि (bhūtāni) - beings; दुःखेन (duḥkhena) - by suffering; व्यतिषक्तानि (vyatiṣaktāni) - afflicted; सर्वशः (sarvaśaḥ) - entirely; आत्मा (ātmā) - self; अपि (api) - also; च (ca) - and; अयम् (ayam) - this; न (na) - not; मम (mama) - mine; सर्वा (sarvā) - all; वा (vā) - or; पृथिवी (pṛthivī) - earth; मम (mama) - mine;]
(See the beings afflicted by suffering entirely. The self also, and this, is not mine, nor is all the earth mine.)
See how all beings are afflicted by suffering. Even this self is not mine, nor is all the earth mine.
यथा मम तथान्येषामिति बुद्ध्या न मे व्यथा। एतां बुद्धिमहं प्राप्य न प्रहृष्ये न च व्यथे ॥१२-१६८-१४॥
yathā mama tathānyeṣām iti buddhyā na me vyathā। etāṃ buddhim ahaṃ prāpya na prahṛṣye na ca vyathe ॥12-168-14॥
[यथा (yathā) - just as; in the manner that; मम (mama) - my; of me; तथा (tathā) - so; in the same way; अन्येषाम् (anyeṣām) - of others; इति (iti) - thus; in this way; बुद्ध्या (buddhyā) - by understanding; by intellect; न (na) - not; मे (me) - to me; for me; व्यथा (vyathā) - pain; distress; एताम् (etām) - this; बुद्धिम् (buddhim) - understanding; intellect; अहम् (aham) - I; प्राप्य (prāpya) - having attained; having reached; न (na) - not; प्रहृष्ये (prahṛṣye) - I rejoice; I am elated; न (na) - not; च (ca) - and; व्यथे (vyathe) - I am distressed; I am pained;]
(Just as for me, so for others—thus, by understanding, there is no pain for me. Having attained this understanding, I do not rejoice nor am I distressed.)
With the understanding that others are just like me, I do not feel pain. Having gained this insight, I neither rejoice nor grieve.
यथा काष्ठं च काष्ठं च समेयातां महोदधौ। समेत्य च व्यपेयातां तद्वद्भूतसमागमः ॥१२-१६८-१५॥
yathā kāṣṭhaṃ ca kāṣṭhaṃ ca sameyātāṃ mahodadhau। sametya ca vyapeyātāṃ tadvad bhūtasamāgamaḥ ॥12-168-15॥
[यथा (yathā) - just as; काष्ठं (kāṣṭham) - a log of wood; च (ca) - and; काष्ठं (kāṣṭham) - a log of wood; च (ca) - and; समेयातां (sameyātām) - might meet together; महोदधौ (mahodadhau) - in the great ocean; समेत्य (sametya) - having met; च (ca) - and; व्यपेयातां (vyapeyātām) - might separate; तद्वत् (tadvat) - so also; भूतसमागमः (bhūtasamāgamaḥ) - the meeting of beings;]
(Just as a log of wood and another log of wood might meet together in the great ocean, having met, they might separate; so also is the meeting of beings.)
Just as two logs of wood may come together in the vast ocean and, after meeting, drift apart, so too is the meeting of living beings.
एवं पुत्राश्च पौत्राश्च ज्ञातयो बान्धवास्तथा। तेषु स्नेहो न कर्तव्यो विप्रयोगो हि तैर्ध्रुवम् ॥१२-१६८-१६॥
evaṃ putrāś ca pautrāś ca jñātayo bāndhavās tathā। teṣu sneho na kartavyo viprayogo hi tair dhruvam ॥12-168-16॥
[एवं (evaṃ) - thus; पुत्राः (putrāḥ) - sons; च (ca) - and; पौत्राः (pautrāḥ) - grandsons; च (ca) - and; ज्ञातयः (jñātayaḥ) - kinsmen; बान्धवाः (bāndhavāḥ) - relatives; तथा (tathā) - also; तेषु (teṣu) - in them; स्नेहः (snehaḥ) - affection; न (na) - not; कर्तव्यः (kartavyaḥ) - should be done; विप्रयोगः (viprayogaḥ) - separation; हि (hi) - indeed; तैः (taiḥ) - with them; ध्रुवम् (dhruvam) - certain; १२-१६८-१६ (12-168-16) - 12-168-16;]
(Thus, sons and grandsons and kinsmen and relatives also—in them, affection should not be done, for separation with them is indeed certain.)
Thus, one should not become attached to sons, grandsons, kinsmen, or relatives, for separation from them is inevitable.
अदर्शनादापतितः पुनश्चादर्शनं गतः। न त्वासौ वेद न त्वं तं कः सन्कमनुशोचसि ॥१२-१६८-१७॥
adarśanād āpatitaḥ punaś cādarśanaṃ gataḥ। na tv āsau veda na tvaṃ taṃ kaḥ san kam anuśocasi॥12-168-17॥
[अदर्शनात् (adarśanāt) - from non-seeing; आपतितः (āpatitaḥ) - fallen; पुनः (punaḥ) - again; च (ca) - and; अदर्शनम् (adarśanam) - non-seeing; गतः (gataḥ) - gone; न (na) - not; त्व (tvam) - you; असौ (asau) - he; वेद (veda) - knows; न (na) - not; त्वं (tvaṃ) - you; तं (tam) - him; कः (kaḥ) - who; सन् (san) - being; कम् (kam) - whom; अनुशोचसि (anuśocasi) - you grieve;]
(From non-seeing fallen, again to non-seeing gone. Neither he knows you, nor you him. Who, being whom, do you grieve for?)
He has fallen from the unseen and again has gone to the unseen. Neither does he know you, nor do you know him. So, being who, for whom do you grieve?
तृष्णार्तिप्रभवं दुःखं दुःखार्तिप्रभवं सुखम्। सुखात्सञ्जायते दुःखमेवमेतत्पुनः पुनः ॥ सुखस्यानन्तरं दुःखं दुःखस्यानन्तरं सुखम् ॥१२-१६८-१८॥
tṛṣṇārti-prabhavaṃ duḥkhaṃ duḥkhārti-prabhavaṃ sukham। sukhāt sañjāyate duḥkham evam etat punaḥ punaḥ ॥ sukhasyānantaraṃ duḥkhaṃ duḥkhasyānantaraṃ sukham ॥12-168-18॥
[तृष्णा (tṛṣṇā) - thirst; desire; अर्ति (arti) - affliction; pain; प्रभवम् (prabhavam) - origin; arising; दुःखम् (duḥkham) - suffering; दुःख (duḥkha) - suffering; अर्ति (arti) - affliction; pain; प्रभवम् (prabhavam) - origin; arising; सुखम् (sukham) - happiness; सुखात् (sukhāt) - from happiness; सञ्जायते (sañjāyate) - is born; दुःखम् (duḥkham) - suffering; एवम् (evam) - thus; एतत् (etat) - this; पुनः (punaḥ) - again; पुनः (punaḥ) - again; सुखस्य (sukhasya) - of happiness; अनन्तरं (anantaraṃ) - after; following; दुःखम् (duḥkham) - suffering; दुःखस्य (duḥkhasya) - of suffering; अनन्तरं (anantaraṃ) - after; following; सुखम् (sukham) - happiness;]
(Suffering arises from the affliction of desire; happiness arises from the affliction of suffering. From happiness, suffering is born; thus, this (happens) again and again. After happiness (comes) suffering; after suffering (comes) happiness.)
Suffering is born from the pain of desire, and happiness is born from the pain of suffering. From happiness, suffering arises; thus, this cycle repeats again and again. After happiness comes suffering, and after suffering comes happiness.
सुखात्त्वं दुःखमापन्नः पुनरापत्स्यसे सुखम्। न नित्यं लभते दुःखं न नित्यं लभते सुखम् ॥१२-१६८-१९॥
sukhāttvaṃ duḥkhamāpannaḥ punarāpatsyase sukham। na nityaṃ labhate duḥkhaṃ na nityaṃ labhate sukham ॥12-168-19॥
[सुखात् (sukhāt) - from happiness; त्वं (tvaṃ) - you; दुःखम् (duḥkham) - suffering; आपन्नः (āpannaḥ) - having obtained; पुनः (punaḥ) - again; आपत्स्यसे (āpatsyase) - you will obtain; सुखम् (sukham) - happiness; न (na) - not; नित्यं (nityaṃ) - always; लभते (labhate) - obtains; दुःखम् (duḥkham) - suffering; न (na) - not; नित्यं (nityaṃ) - always; लभते (labhate) - obtains; सुखम् (sukham) - happiness;]
(From happiness, you, having obtained suffering, will again obtain happiness. Not always does one obtain suffering, not always does one obtain happiness.)
From happiness, you have come to suffering, and you will again attain happiness. Suffering is not always obtained, nor is happiness always obtained.
नालं सुखाय सुहृदो नालं दुःखाय शत्रवः। न च प्रज्ञालमर्थानां न सुखानामलं धनम् ॥१२-१६८-२०॥
nālaṃ sukhāya suhṛdo nālaṃ duḥkhāya śatravaḥ। na ca prajñālamarthānāṃ na sukhānāmalaṃ dhanam ॥12-168-20॥
[न (na) - not; अलम् (alam) - sufficient; सुखाय (sukhāya) - for happiness; सुहृदः (suhṛdaḥ) - friends; न (na) - not; अलम् (alam) - sufficient; दुःखाय (duḥkhāya) - for sorrow; शत्रवः (śatravaḥ) - enemies; न (na) - not; च (ca) - and; प्रज्ञा (prajñā) - wisdom; अलम् (alam) - sufficient; अर्थानाम् (arthānām) - for wealth; न (na) - not; सुखानाम् (sukhānām) - for happiness; अलम् (alam) - sufficient; धनम् (dhanam) - wealth;]
(Not sufficient for happiness are friends, not sufficient for sorrow are enemies. Nor is wisdom sufficient for wealth, nor is wealth sufficient for happiness.)
Friends alone are not enough for happiness, nor are enemies alone enough for sorrow. Wisdom alone does not guarantee wealth, nor does wealth alone guarantee happiness.
न बुद्धिर्धनलाभाय न जाड्यमसमृद्धये। लोकपर्यायवृत्तान्तं प्राज्ञो जानाति नेतरः ॥१२-१६८-२१॥
na buddhirdhanalābhāya na jāḍyamasamṛddhaye। lokaparyāyavṛttāntaṃ prājño jānāti netaraḥ ॥12-168-21॥
[न (na) - not; बुद्धिः (buddhiḥ) - intellect; धनलाभाय (dhanalābhāya) - for the acquisition of wealth; न (na) - not; जाड्यम् (jāḍyam) - dullness; असमृद्धये (asamṛddhaye) - for non-prosperity; लोक (loka) - world; पर्याय (paryāya) - various; वृत्तान्तम् (vṛttāntam) - events; प्राज्ञः (prājñaḥ) - wise person; जानाति (jānāti) - knows; न (na) - not; इतऱः (itaraḥ) - the other;]
(Intellect is not for the acquisition of wealth, nor is dullness for non-prosperity. The wise person knows the events of the world and its various turns, not the other.)
Intellect is not meant for gaining wealth, nor is dullness meant for lack of prosperity. It is the wise who understands the affairs and changes of the world, not others.
बुद्धिमन्तं च मूढं च शूरं भीरुं जडं कविम्। दुर्बलं बलवन्तं च भागिनं भजते सुखम् ॥१२-१६८-२२॥
buddhimantaṃ ca mūḍhaṃ ca śūraṃ bhīruṃ jaḍaṃ kavim। durbalaṃ balavantaṃ ca bhāginaṃ bhajate sukham ॥12-168-22॥
[बुद्धिमन्तम् (buddhimantam) - possessing intelligence; च (ca) - and; मूढम् (mūḍham) - foolish; च (ca) - and; शूरम् (śūram) - brave; भीरुम् (bhīrum) - timid; जडम् (jaḍam) - dull; कविम् (kavim) - wise; दुर्बलम् (durbalam) - weak; बलवन्तम् (balavantam) - strong; च (ca) - and; भागिनम् (bhāginam) - fortunate; भजते (bhajate) - attains; सुखम् (sukham) - happiness;]
(Possessing intelligence and foolish and brave, timid, dull, wise, weak, strong and fortunate attains happiness.)
Happiness comes to the intelligent, the foolish, the brave, the timid, the dull, the wise, the weak, the strong, and the fortunate alike.
धेनुर्वत्सस्य गोपस्य स्वामिनस्तस्करस्य च। पयः पिबति यस्तस्या धेनुस्तस्येति निश्चयः ॥१२-१६८-२३॥
dhenur vatsasya gopasya svāminas taskarasya ca। payaḥ pibati yas tasyā dhenus tasyeti niścayaḥ ॥12-168-23॥
[धेनुः (dhenuḥ) - cow; वत्सस्य (vatsasya) - of the calf; गोपस्य (gopasya) - of the cowherd; स्वामिनः (svāminaḥ) - of the owner; तस्करस्य (taskarasya) - of the thief; च (ca) - and; पयः (payaḥ) - milk; पिबति (pibati) - drinks; यः (yaḥ) - who; तस्याः (tasyāḥ) - of her; धेनुः (dhenuḥ) - cow; तस्य (tasya) - his; इति (iti) - thus; निश्चयः (niścayaḥ) - decision;]
(The cow belongs to the calf, the cowherd, the owner, and the thief; whoever drinks her milk, the cow is his—thus is the decision.)
A cow may be claimed by the calf, the cowherd, the owner, or even a thief; but whoever actually drinks her milk, to him the cow truly belongs—such is the established rule.
ये च मूढतमा लोके ये च बुद्धेः परं गताः। ते नराः सुखमेधन्ते क्लिश्यत्यन्तरितो जनः ॥१२-१६८-२४॥
ye ca mūḍhatamā loke ye ca buddheḥ paraṃ gatāḥ। te narāḥ sukhamedhante kliśyatyantarito janaḥ ॥12-168-24॥
[ये (ye) - who; च (ca) - and; मूढतमा (mūḍhatamā) - most deluded; लोके (loke) - in the world; ये (ye) - who; च (ca) - and; बुद्धेः (buddheḥ) - from wisdom; परं (paraṃ) - beyond; गताः (gatāḥ) - gone; ते (te) - those; नराः (narāḥ) - men; सुखमेधन्ते (sukhameḍhante) - enjoy happiness; क्लिश्यति (kliśyati) - suffers; अन्तरितः (antaritaḥ) - in between; जनः (janaḥ) - person;]
(Who and the most deluded in the world, and who have gone beyond wisdom; those men enjoy happiness, the person in between suffers.)
Those who are the most deluded in the world and those who have transcended wisdom—these people are happy; but the person who is in between suffers.
अन्त्येषु रेमिरे धीरा न ते मध्येषु रेमिरे। अन्त्यप्राप्तिं सुखामाहुर्दुःखमन्तरमन्तयोः ॥१२-१६८-२५॥
antyeṣu remire dhīrā na te madhyeṣu remire। antyaprāptiṃ sukhām āhur duḥkham antaram antayoḥ ॥12-168-25॥
[अन्त्येषु (antyeṣu) - in the last (moments); रेमिरे (remire) - delighted; धीरा (dhīrāḥ) - the wise; न (na) - not; ते (te) - they; मध्येषु (madhyeṣu) - in the middle (periods); रेमिरे (remire) - delighted; अन्त्यप्राप्तिं (antyaprāptim) - attainment of the end; सुखाम् (sukhām) - happiness; आहुः (āhuḥ) - they say; दुःखम् (duḥkham) - sorrow; अन्तरम् (antaram) - interval; अन्तयोः (antayoḥ) - between the ends;]
(In the last (moments) delighted the wise, not they in the middle (periods) delighted. Attainment of the end happiness they say, sorrow (is) the interval between the ends.)
The wise delighted in the final moments, not in the middle periods. They say the attainment of the end is happiness; the interval between the ends is sorrow.
ये तु बुद्धिसुखं प्राप्ता द्वंद्वातीता विमत्सराः। तान्नैवार्था न चानर्था व्यथयन्ति कदाचन ॥१२-१६८-२६॥
ye tu buddhisukhaṃ prāptā dvaṃdvātītā vimatsarāḥ। tānnai vārthā na cānarthā vyathayanti kadācana॥12-168-26॥
[ये (ye) - who; तु (tu) - but; बुद्धिसुखं (buddhisukham) - intellectual happiness; प्राप्ताः (prāptāḥ) - attained; द्वंद्वातीता (dvaṃdvātītāḥ) - transcended dualities; विमत्सराः (vimatsarāḥ) - free from envy; तान् (tān) - them; न (na) - not; एव (eva) - indeed; अर्थाः (arthāḥ) - objects; न (na) - not; च (ca) - and; अनर्थाः (anarthāḥ) - misfortunes; व्यथयन्ति (vyathayanti) - disturb; कदाचन (kadācana) - at any time;]
(But those who have attained the happiness of intellect, who have transcended dualities, who are free from envy—for them, neither objects nor misfortunes ever cause disturbance at any time.)
But those who have attained the happiness of wisdom, who have gone beyond dualities and are free from envy, are never disturbed by either gain or loss at any time.
अथ ये बुद्धिमप्राप्ता व्यतिक्रान्ताश्च मूढताम्। तेऽतिवेलं प्रहृष्यन्ति सन्तापमुपयान्ति च ॥१२-१६८-२७॥
atha ye buddhimaprāptā vyatikrāntāśca mūḍhatām। te'tivelaṃ prahṛṣyanti santāpamupayānti ca ॥12-168-27॥
[अथ (atha) - now; then; ये (ye) - those who; बुद्धिम् (buddhim) - understanding; intellect; अप्राप्ताः (aprāptāḥ) - not attained; not reached; व्यतिक्रान्ताः (vyatikrāntāḥ) - transgressed; passed beyond; च (ca) - and; मूढताम् (mūḍhatām) - delusion; confusion; ते (te) - they; अतिवेलम् (ativelam) - excessively; beyond measure; प्रहृष्यन्ति (prahṛṣyanti) - rejoice; become overjoyed; सन्तापम् (santāpam) - distress; suffering; उपयान्ति (upayānti) - approach; come to; च (ca) - and;]
(Now those who have not attained understanding, who have transgressed into delusion, they excessively rejoice and also come to distress.)
Now, those who have not attained understanding and have fallen into delusion, they rejoice excessively and also fall into distress.
नित्यप्रमुदिता मूढा दिवि देवगणा इव। अवलेपेन महता परिदृब्धा विचेतसः ॥१२-१६८-२८॥
nityapramuditā mūḍhā divi devagaṇā iva। avalepena mahatā paridr̥bdhā vicetasaḥ ॥12-168-28॥
[नित्यप्रमुदिता (nityapramuditā) - always-gladdened; मूढा (mūḍhā) - deluded; दिवि (divi) - in heaven; देवगणा (devagaṇā) - the hosts of gods; इव (iva) - like; अवलेपेन (avalepena) - with arrogance; महता (mahatā) - great; परिदृब्धा (paridr̥bdhā) - overpowered; विचेतसः (vicetasaḥ) - unintelligent;]
(Always-gladdened, deluded, in heaven, the hosts of gods, like, with arrogance, great, overpowered, unintelligent.)
Always delighted and deluded, like the hosts of gods in heaven, overpowered by great arrogance, they are devoid of understanding.
सुखं दुःखान्तमालस्यं दुःखं दाक्ष्यं सुखोदयम्। भूतिश्चैव श्रिया सार्धं दक्षे वसति नालसे ॥१२-१६८-२९॥
sukhaṃ duḥkhāntamālasyaṃ duḥkhaṃ dākṣyaṃ sukhodayam। bhūtiścaiva śriyā sārdhaṃ dakṣe vasati nālase ॥12-168-29॥
[सुखम् (sukham) - happiness; दुःख-अन्तम् (duḥkha-antam) - end of suffering; आलस्यं (ālasyaṃ) - laziness; दुःखम् (duḥkham) - suffering; दाक्ष्यम् (dākṣyam) - dexterity; सुख-उदयम् (sukha-udayam) - arising of happiness; भूतिः (bhūtiḥ) - prosperity; च (ca) - and; एव (eva) - indeed; श्रिया (śriyā) - with fortune; सार्धम् (sārdham) - together with; दक्षे (dakṣe) - in the diligent; वसति (vasati) - dwells; न (na) - not; आलसे (ālase) - in the lazy;]
(Happiness is the end of suffering; laziness is suffering; dexterity is the arising of happiness. Prosperity indeed, together with fortune, dwells in the diligent, not in the lazy.)
Happiness comes at the end of suffering; laziness brings suffering; skillfulness leads to happiness. Prosperity and fortune reside with the diligent, not with the lazy.
सुखं वा यदि वा दुःखं द्वेष्यं वा यदि वा प्रियम्। प्राप्तं प्राप्तमुपासीत हृदयेनापराजितः ॥१२-१६८-३०॥
sukhaṃ vā yadi vā duḥkhaṃ dveṣyaṃ vā yadi vā priyam। prāptaṃ prāptamupāsīta hṛdayenāparājitaḥ ॥12-168-30॥
[सुखम् (sukham) - happiness; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; दुःखम् (duḥkham) - sorrow; द्वेष्यम् (dveṣyam) - hateful; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; प्रियम् (priyam) - dear; प्राप्तम् (prāptam) - attained; प्राप्तम् (prāptam) - attained; उपासीत (upāsīta) - should accept; हृदयेना (hṛdayena) - with heart; अपराजितः (aparājitaḥ) - unconquered;]
(Happiness or if or sorrow, hateful or if or dear, whatever is attained, one should accept with an unconquered heart.)
Whether happiness or sorrow, whether something hateful or dear is attained, one should accept whatever comes with an unconquered heart.
शोकस्थानसहस्राणि हर्षस्थानशतानि च। दिवसे दिवसे मूढमाविशन्ति न पण्डितम् ॥१२-१६८-३१॥
śokasthānasahasrāṇi harṣasthānaśatāni ca। divase divase mūḍham āviśanti na paṇḍitam॥12-168-31॥
[शोकस्थान (śokasthāna) - places of sorrow; सहस्राणि (sahasrāṇi) - thousands; हर्षस्थान (harṣasthāna) - places of joy; शतानि (śatāni) - hundreds; 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 places of sorrow and hundreds of places of joy, day by day, enter the deluded one, not the wise one.)
Every day, thousands of causes for sorrow and hundreds of causes for joy affect the deluded, but not the wise.
बुद्धिमन्तं कृतप्रज्ञं शुश्रूषुमनसूयकम्। दान्तं जितेन्द्रियं चापि शोको न स्पृशते नरम् ॥१२-१६८-३२॥
buddhimantaṃ kṛtaprajñaṃ śuśrūṣumanasūyakam। dāntaṃ jitendriyaṃ cāpi śoko na spṛśate naram ॥12-168-32॥
[बुद्धिमन्तम् (buddhimantam) - possessing intelligence; कृतप्रज्ञम् (kṛtaprajñam) - having established wisdom; शुश्रूषुमनसूयकम् (śuśrūṣumanasūyakam) - desirous to serve, not envious; दान्तम् (dāntam) - self-restrained; जितेन्द्रियम् (jitendriyam) - having conquered the senses; च (ca) - and; अपि (api) - also; शोकः (śokaḥ) - sorrow; न (na) - not; स्पृशते (spṛśate) - touches; नरम् (naram) - man;]
(Sorrow does not touch the man who possesses intelligence, has established wisdom, is desirous to serve and not envious, is self-restrained, and has conquered the senses.)
Sorrow does not affect a man who is intelligent, wise, eager to serve without envy, self-controlled, and master of his senses.
एतां बुद्धिं समास्थाय गुप्तचित्तश्चरेद्बुधः। उदयास्तमयज्ञं हि न शोकः स्प्रष्टुमर्हति ॥१२-१६८-३३॥
etāṃ buddhiṃ samāsthāya guptacittaś cared budhaḥ। udayāstamayajñaṃ hi na śokaḥ spraṣṭum arhati ॥12-168-33॥
[एताम् (etām) - this; (feminine accusative singular) बुद्धिम् (buddhim) - understanding; (accusative singular) समास्थाय (samāsthāya) - having adopted; गुप्तचित्तः (guptacittaḥ) - one whose mind is guarded; चरेत् (caret) - should act; बुधः (budhaḥ) - the wise person; उदयास्तमयज्ञम् (udayāstamayajñam) - the rise and setting (of things); हि (hi) - indeed; न (na) - not; शोकः (śokaḥ) - sorrow; स्प्रष्टुम् (spraṣṭum) - to touch; अर्हति (arhati) - deserves;]
(Having adopted this understanding, the wise person whose mind is guarded should act; for indeed, sorrow does not deserve to touch the one who knows the rise and setting (of things).)
With this understanding, the wise person, keeping his mind guarded, should act; for truly, sorrow cannot touch one who knows the nature of rise and fall.
यन्निमित्तं भवेच्छोकस्त्रासो वा दुःखमेव वा। आयासो वा यतोमूलस्तदेकाङ्गमपि त्यजेत् ॥१२-१६८-३४॥
yannimittaṃ bhavecchokastrāso vā duḥkhameva vā। āyāso vā yatomūlastadekāṅgamapi tyajet ॥12-168-34॥
[यत् (yat) - which; निमित्तम् (nimittam) - cause; भवेत् (bhavet) - may be; शोकः (śokaḥ) - sorrow; त्रासः (trāsaḥ) - fear; वा (vā) - or; दुःखम् (duḥkham) - pain; एव (eva) - indeed; वा (vā) - or; आयासः (āyāsaḥ) - exertion; वा (vā) - or; यतः (yataḥ) - from which; मूलः (mūlaḥ) - root; तत् (tat) - that; एकाङ्गम् (ekāṅgam) - even one part; अपि (api) - even; त्यजेत् (tyajet) - should abandon;]
(Which cause may be sorrow, fear, or indeed pain, or exertion, from which root, that even one part, even, should abandon.)
Whatever is the cause of sorrow, fear, pain, or exertion, one should abandon even the slightest part of that root cause.
यद्यत्त्यजति कामानां तत्सुखस्याभिपूर्यते। कामानुसारी पुरुषः कामाननु विनश्यति ॥१२-१६८-३५॥
yadyat tyajati kāmānāṃ tat sukhasya abhipūryate। kāmānusārī puruṣaḥ kāmān anu vinaśyati ॥12-168-35॥
[यत् (yat) - whatever; यत् (yat) - whatever; त्यजति (tyajati) - abandons; कामानाम् (kāmānām) - of desires; तत् (tat) - that; सुखस्य (sukhasya) - of happiness; अभिपूर्यते (abhipūryate) - is fulfilled; कामानुसारी (kāmānusārī) - one who follows desires; पुरुषः (puruṣaḥ) - person; कामान् (kāmān) - desires; अनु (anu) - after; विनश्यति (vinaśyati) - perishes;]
(Whatever desires one abandons, that much of happiness is fulfilled. The person who follows after desires perishes after desires.)
Whatever desires a person gives up, that much happiness is attained. But a person who pursues desires is destroyed by them.
यच्च कामसुखं लोके यच्च दिव्यं महत्सुखम्। तृष्णाक्षयसुखस्यैते नार्हतः षोडशीं कलाम् ॥१२-१६८-३६॥
yacca kāmasukhaṃ loke yacca divyaṃ mahatsukham। tṛṣṇākṣayasukhasyaite nārhataḥ ṣoḍaśīṃ kalām॥12-168-36॥
[यत् (yat) - whatever; च (ca) - and; कामसुखम् (kāmasukham) - pleasure of desire; लोके (loke) - in the world; यत् (yat) - whatever; च (ca) - and; दिव्यम् (divyam) - divine; महत् (mahat) - great; सुखम् (sukham) - happiness; तृष्णा (tṛṣṇā) - craving; अक्षय (akṣaya) - cessation; सुखस्य (sukhasya) - of the happiness; एते (ete) - these; न (na) - not; अर्हतः (arhataḥ) - are worthy; षोडशीम् (ṣoḍaśīm) - sixteenth part; कलाम् (kalām) - portion;]
(Whatever pleasure of desire in the world and whatever great divine happiness, these are not worthy of even a sixteenth part of the happiness of the cessation of craving.)
All the pleasures of desire in this world and even the greatest divine happiness are not equal to even a sixteenth part of the happiness that comes from the cessation of craving.
पूर्वदेहकृतं कर्म शुभं वा यदि वाशुभम्। प्राज्ञं मूढं तथा शूरं भजते यादृशं कृतम् ॥१२-१६८-३७॥
pūrvadehakṛtaṃ karma śubhaṃ vā yadi vāśubham। prājñaṃ mūḍhaṃ tathā śūraṃ bhajate yādṛśaṃ kṛtam ॥12-168-37॥
[पूर्व (pūrva) - former; earlier; देह (deha) - body; कृतं (kṛtaṃ) - done; performed; कर्म (karma) - action; deed; शुभं (śubham) - auspicious; good; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; अशुभम् (aśubham) - inauspicious; bad; प्राज्ञं (prājñam) - wise; learned; मूढं (mūḍham) - deluded; foolish; तथा (tathā) - likewise; also; शूरं (śūram) - heroic; brave; भजते (bhajate) - attains; obtains; यादृशं (yādṛśam) - of what kind; as; कृतम् (kṛtam) - done; performed;]
(The action done in a former body, whether auspicious or inauspicious, a wise, a deluded, or a brave one attains according to what has been done.)
Whatever actions, good or bad, were performed in a previous body, a person—whether wise, foolish, or brave—experiences the results according to what was done.
एवमेव किलैतानि प्रियाण्येवाप्रियाणि च। जीवेषु परिवर्तन्ते दुःखानि च सुखानि च ॥१२-१६८-३८॥
evameva kilaitāni priyāṇyevāpriyāṇi ca। jīveṣu parivartante duḥkhāni ca sukhāni ca ॥12-168-38॥
[एवम् (evam) - thus; एव (eva) - indeed; किल (kila) - certainly; एतानि (etāni) - these; प्रियाणि (priyāṇi) - pleasant things; एव (eva) - indeed; अप्रियाणि (apriyāṇi) - unpleasant things; च (ca) - and; जीवेषु (jīveṣu) - among living beings; परिवर्तन्ते (parivartante) - revolve; दुःखानि (duḥkhāni) - sorrows; च (ca) - and; सुखानि (sukhāni) - pleasures; च (ca) - and;]
(Thus indeed, certainly, these pleasant things and unpleasant things revolve among living beings, and sorrows and pleasures (do so) as well.)
In this way, both pleasant and unpleasant experiences, as well as sorrows and joys, continually revolve among living beings.
तदेवं बुद्धिमास्थाय सुखं जीवेद्गुणान्वितः। सर्वान्कामाञ्जुगुप्सेत सङ्गान्कुर्वीत पृष्ठतः ॥ वृत्त एष हृदि प्रौढो मृत्युरेष मनोमयः ॥१२-१६८-३९॥
tadevaṃ buddhimāsthāya sukhaṃ jīved guṇānvitaḥ। sarvān kāmāñ jugupseta saṅgān kurvīta pṛṣṭhataḥ॥ vṛtta eṣa hṛdi prauḍho mṛtyur eṣa manomayaḥ॥12-168-39॥
[तत् (tat) - that; एवं (evaṃ) - thus; बुद्धिम् (buddhim) - intellect; आस्थाय (āsthāya) - having resorted to; सुखम् (sukham) - happiness; जीवेत् (jīvet) - one should live; गुण-अन्वितः (guṇa-anvitaḥ) - endowed with virtues; सर्वान् (sarvān) - all; कामान् (kāmān) - desires; जुगुप्सेत (jugupseta) - should shun; सङ्गान् (saṅgān) - attachments; कुर्वीत (kurvīta) - should make; पृष्ठतः (pṛṣṭhataḥ) - behind; वृत्तः (vṛttaḥ) - conduct; एषः (eṣaḥ) - this; हृदि (hṛdi) - in the heart; प्रौढः (prauḍhaḥ) - grown strong; मृत्युः (mṛtyuḥ) - death; एषः (eṣaḥ) - this; मनोमयः (manomayaḥ) - made of mind;]
(That thus having resorted to intellect, endowed with virtues, one should live happily; all desires one should shun, attachments one should make behind. This conduct, grown strong in the heart, this is death made of mind.)
Thus, having established oneself in intellect, one endowed with virtues should live happily; one should shun all desires and keep attachments behind. This conduct, firmly rooted in the heart, is the death that is born of the mind.
यदा संहरते कामान्कूर्मोऽङ्गानीव सर्वशः। तदात्मज्योतिरात्मा च आत्मन्येव प्रसीदति ॥१२-१६८-४०॥
yadā saṁharate kāmān kūrmo'ṅgānīva sarvaśaḥ। tadātmajyotirātmā ca ātmanyeva prasīdati ॥12-168-40॥
[यदा (yadā) - when; संहरते (saṁharate) - withdraws; कामान् (kāmān) - desires; कूर्मः (kūrmaḥ) - tortoise; अङ्गानि (aṅgāni) - limbs; इव (iva) - like; सर्वशः (sarvaśaḥ) - altogether; तदा (tadā) - then; आत्मज्योतिः (ātmajyotiḥ) - self-luminous; आत्मा (ātmā) - self; च (ca) - and; आत्मनि (ātmani) - in the self; एव (eva) - only; प्रसीदति (prasīdati) - becomes tranquil;]
(When one withdraws desires like a tortoise (withdraws) its limbs altogether, then the self-luminous self becomes tranquil only in the self.)
When one withdraws all desires like a tortoise withdraws its limbs, then the self, whose light is its own, becomes peaceful in itself.
किञ्चिदेव ममत्वेन यदा भवति कल्पितम्। तदेव परितापार्थं सर्वं सम्पद्यते तदा ॥१२-१६८-४१॥
kiñcideva mamatvena yadā bhavati kalpitam। tadeva paritāpārthaṃ sarvaṃ sampadyate tadā ॥12-168-41॥
[किञ्चित् (kiñcit) - a little; something; एव (eva) - indeed; only; ममत्वेन (mamatvena) - with the sense of 'mine'; यदा (yadā) - when; भवति (bhavati) - becomes; कल्पितम् (kalpitam) - imagined; conceived; तत् (tat) - that; एव (eva) - indeed; only; परितापार्थम् (paritāpārtham) - for the sake of suffering; for causing distress; सर्वम् (sarvam) - all; everything; सम्पद्यते (sampadyate) - becomes; turns into; तदा (tadā) - then; at that time;]
(When even a little is conceived with the sense of 'mine', that alone, for the sake of suffering, all becomes then.)
Whenever even a little is imagined as 'mine', then all of it turns into a cause of suffering.
न बिभेति यदा चायं यदा चास्मान्न बिभ्यति। यदा नेच्छति न द्वेष्टि ब्रह्म सम्पद्यते तदा ॥१२-१६८-४२॥
na bibheti yadā cāyaṃ yadā cāsmānna bibhyati। yadā neccati na dveṣṭi brahma sampadyate tadā ॥12-168-42॥
[न (na) - not; बिभेति (bibheti) - fears; यदा (yadā) - when; च (ca) - and; अयम् (ayam) - this (person); यदा (yadā) - when; च (ca) - and; अस्मान् (asmān) - us; न (na) - not; बिभ्यति (bibhyati) - fears; यदा (yadā) - when; न (na) - not; इच्छति (icchati) - desires; न (na) - not; द्वेष्टि (dveṣṭi) - hates; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(Not fears when and this (person), when and us not fears; when not desires, not hates, Brahman attains then.)
When this person does not fear, and when others do not fear him; when he neither desires nor hates, then he attains Brahman.
उभे सत्यानृते त्यक्त्वा शोकानन्दौ भयाभये। प्रियाप्रिये परित्यज्य प्रशान्तात्मा भविष्यसि ॥१२-१६८-४३॥
ubhe satyānṛte tyaktvā śokānandau bhayābhaye। priyāpriye parityajya praśāntātmā bhaviṣyasi ॥12-168-43॥
[उभे (ubhe) - both; (dual) सत्यानृते (satyānṛte) - truth and untruth; त्यक्त्वा (tyaktvā) - having abandoned; शोकानन्दौ (śokānandau) - sorrow and joy; (dual) भयाभये (bhayābhaye) - fear and fearlessness; (dual) प्रियाप्रिये (priyāpriye) - pleasant and unpleasant; (dual) परित्यज्य (parityajya) - having completely abandoned; प्रशान्तात्मा (praśāntātmā) - with a tranquil mind; भविष्यसि (bhaviṣyasi) - you will become;]
(Having abandoned both truth and untruth, sorrow and joy, fear and fearlessness, having completely abandoned pleasant and unpleasant, with a tranquil mind, you will become.)
When you have abandoned both truth and untruth, sorrow and joy, fear and fearlessness, and have completely let go of what is pleasant and unpleasant, you will become one whose mind is tranquil.
यदा न कुरुते धीरः सर्वभूतेषु पापकम्। कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा ॥१२-१६८-४४॥
yadā na kurute dhīraḥ sarvabhūteṣu pāpakam। karmaṇā manasā vācā brahma sampadyate tadā ॥12-168-44॥
[यदा (yadā) - when; न (na) - not; कुरुते (kurute) - does; धीरः (dhīraḥ) - the steadfast one; सर्वभूतेषु (sarvabhūteṣu) - in all beings; पापकम् (pāpakam) - evil; कर्मणा (karmaṇā) - by action; मनसा (manasā) - by mind; वाचा (vācā) - by speech; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(When the steadfast one does not do evil in all beings by action, by mind, or by speech, then he attains Brahman.)
When a steadfast person refrains from evil towards all beings in action, thought, and speech, then he attains Brahman.
या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः। योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम् ॥१२-१६८-४५॥
yā dustyajā durmatibhir yā na jīryati jīryataḥ। yo'sau prāṇāntiko rogas tāṃ tṛṣṇāṃ tyajataḥ sukham ॥12-168-45॥
[या (yā) - which; (feminine singular nominative); दुस्त्यजा (dustyajā) - hard to abandon; दुर्मतिभिः (durmatibhiḥ) - by the wicked-minded; या (yā) - which; (feminine singular nominative); न (na) - not; जीर्यति (jīryati) - decays; जीर्यतः (jīryataḥ) - of the decaying; (genitive singular masculine); यः (yaḥ) - which; (masculine singular nominative); असौ (asau) - that; प्राणान्तिकः (prāṇāntikaḥ) - life-ending; रोगः (rogaḥ) - disease; ताम् (tām) - that; (accusative singular feminine); तृष्णाम् (tṛṣṇām) - thirst; craving; त्यजतः (tyajataḥ) - of the one who abandons; (genitive singular masculine); सुखम् (sukham) - happiness;]
(Which is hard to abandon by the wicked-minded, which does not decay even as one decays, which is that life-ending disease— that craving, for the one who abandons it, is happiness.)
That craving, which is hard to abandon by the wicked-minded and does not decay even as the body decays, is a life-ending disease. Happiness belongs to the one who abandons that craving.
अत्र पिङ्गलया गीता गाथाः श्रूयन्ति पार्थिव। यथा सा कृच्छ्रकालेऽपि लेभे धर्मं सनातनम् ॥१२-१६८-४६॥
atra piṅgalayā gītā gāthāḥ śrūyanti pārthiva। yathā sā kṛcchrakāle'pi lebhe dharmaṃ sanātanam ॥12-168-46॥
[अत्र (atra) - here; पिङ्गलया (piṅgalayā) - by Piṅgalā; गीता (gītā) - sung; गाथाः (gāthāḥ) - verses; श्रूयन्ति (śrūyanti) - are heard; पार्थिव (pārthiva) - O king; यथा (yathā) - as; सा (sā) - she; कृच्छ्रकालेऽपि (kṛcchrakāle'pi) - even in a time of distress; लेभे (lebhe) - obtained; धर्मं (dharmaṃ) - dharma; सनातनम् (sanātanam) - eternal;]
(Here, the verses sung by Piṅgalā are heard, O king; as she, even in a time of distress, obtained the eternal dharma.)
O king, here the verses sung by Piṅgalā are heard; as she, even in a time of distress, attained the eternal dharma.
सङ्केते पिङ्गला वेश्या कान्तेनासीद्विनाकृता। अथ कृच्छ्रगता शान्तां बुद्धिमास्थापयत्तदा ॥१२-१६८-४७॥
saṅkete piṅgalā veśyā kāntenāsīd vinākṛtā। atha kṛcchragatā śāntāṃ buddhim āsthāpayat tadā ॥12-168-47॥
[सङ्केते (saṅkete) - in the rendezvous; पिङ्गला (piṅgalā) - Piṅgalā; वेश्या (veśyā) - courtesan; कान्तेन (kāntena) - by the beloved; असीत् (āsīt) - was; विना (vinā) - without; कृता (kṛtā) - made; अथ (atha) - then; कृच्छ्रगता (kṛcchragatā) - fallen into difficulty; शान्ताम् (śāntām) - calm; बुद्धिम् (buddhim) - mind; आस्थापयत् (āsthāpayat) - established; तदा (tadā) - at that time;]
(In the rendezvous, Piṅgalā, the courtesan, was made to be without her beloved. Then, having fallen into difficulty, she established a calm mind at that time.)
At the rendezvous, Piṅgalā the courtesan was left by her beloved. Then, in her distress, she composed her mind and became calm.
पिङ्गलोवाच॥
piṅgala uvāca॥
[पिङ्गलः (piṅgalaḥ) - Piṅgala; (a proper name); उवाच (uvāca) - said;]
(Piṅgala said;)
Piṅgala said.
उन्मत्ताहमनुन्मत्तं कान्तमन्ववसं चिरम्। अन्तिके रमणं सन्तं नैनमध्यगमं पुरा ॥१२-१६८-४८॥
unmattāham anunmattaṃ kāntam anvavasaṃ ciram। antike ramaṇaṃ santaṃ nainam adhyagamaṃ purā॥12-168-48॥
[उन्मत्ता (unmattā) - mad; अहम् (aham) - I; अनुन्मत्तम् (anunmattam) - not-mad; कान्तम् (kāntam) - beloved; अन्ववसं (anvavasaṃ) - I dwelt with; चिरम् (ciram) - for a long time; अन्तिके (antike) - near; रमणम् (ramaṇam) - lover; सन्तम् (santam) - being; न (na) - not; एनम् (enam) - him; अध्यगमम् (adhyagamam) - I approached; पुरा (purā) - formerly;]
(Mad I, with the not-mad beloved, dwelt for a long time; though the lover was near, being, I did not approach him formerly.)
I, though mad, lived for a long time with my sane beloved; though my lover was near and present, I did not approach him in the past.
एकस्थूणं नवद्वारमपिधास्याम्यगारकम्। का हि कान्तमिहायान्तमयं कान्तेति मंस्यते ॥१२-१६८-४९॥
ekasthūṇaṃ navadvāram apidhāsyāmy agārakam। kā hi kāntam ihāyāntam ayaṃ kānteti maṃsyate ॥12-168-49॥
[एकस्थूणम् (ekasthūṇam) - one-pillar; नवद्वारम् (navadvāram) - nine-gated; अपिधास्यामि (apidhāsyāmi) - I will close; अगारकम् (agārakam) - house; का (kā) - which woman; हि (hi) - indeed; कान्तम् (kāntam) - beloved; इह (iha) - here; आयान्तम् (āyāntam) - coming; अयम् (ayam) - this; कान्तेति (kānteti) - as 'beloved'; मंस्यते (maṃsyate) - will consider;]
(One-pillar nine-gated house I will close; which woman indeed, seeing her beloved coming here, will consider this as 'beloved'?)
I will close the one-pillar, nine-gated house; for which woman, indeed, would consider this as her beloved when he comes here, calling him 'beloved'?
अकामाः कामरूपेण धूर्ता नरकरूपिणः। न पुनर्वञ्चयिष्यन्ति प्रतिबुद्धास्मि जागृमि ॥१२-१६८-५०॥
akāmāḥ kāmarūpeṇa dhūrtā narakarūpiṇaḥ। na punarvañcayiṣyanti pratibuddhāsmi jāgrimi ॥12-168-50॥
[अकामाः (akāmāḥ) - not-desiring; कामरूपेण (kāmarūpeṇa) - by the form of desire; धूर्ताः (dhūrtāḥ) - deceivers; नरकरूपिणः (narakarūpiṇaḥ) - in the form of men; न (na) - not; पुनः (punaḥ) - again; वञ्चयिष्यन्ति (vañcayiṣyanti) - will deceive; प्रतिबुद्धा (pratibuddhā) - awakened; अस्मि (asmi) - I am; जागृमि (jāgrimi) - I am awake;]
(Not-desiring, by the form of desire, deceivers in the form of men, will not deceive again; awakened I am, I am awake.)
Those deceivers, though appearing in the form of men and desire, will not deceive me again, for I am awakened and alert.
अनर्थोऽपि भवत्यर्थो दैवात्पूर्वकृतेन वा। सम्बुद्धाहं निराकारा नाहमद्याजितेन्द्रिया ॥१२-१६८-५१॥
anartho'pi bhavatyartho daivātpūrvakṛtena vā। sambuddhāhaṃ nirākārā nāhamadyājitendriyā ॥12-168-51॥
[अनर्थः (anarthaḥ) - non-meaning; अपि (api) - even; भवति (bhavati) - becomes; अर्थः (arthaḥ) - meaning; दैवात् (daivāt) - by fate; पूर्वकृतेन (pūrvakṛtena) - by previous action; वा (vā) - or; सम्बुद्धा (sambuddhā) - awakened; अहम् (aham) - I; निराकारा (nirākārā) - formless; न (na) - not; अहम् (aham) - I; अद्य (adya) - today; अजितेन्द्रिया (ajitendriyā) - one whose senses are not conquered;]
(Even non-meaning becomes meaning by fate or by previous action. Awakened, I am formless; I am not today one whose senses are not conquered.)
Even what is meaningless may become meaningful by fate or by previous actions. Awakened, I am formless; today, I am not one whose senses are unconquered.
सुखं निराशः स्वपिति नैराश्यं परमं सुखम्। आशामनाशां कृत्वा हि सुखं स्वपिति पिङ्गला ॥१२-१६८-५२॥
sukhaṃ nirāśaḥ svapiti nairāśyaṃ paramaṃ sukham। āśāmanāśāṃ kṛtvā hi sukhaṃ svapiti piṅgalā ॥12-168-52॥
[सुखं (sukham) - happiness; निराशः (nirāśaḥ) - one who is without hope; स्वपिति (svapiti) - sleeps; नैराश्यं (nairāśyam) - hopelessness; परमं (paramam) - supreme; सुखम् (sukham) - happiness; आशाम् (āśām) - hope; अनाशाम् (anāśām) - destruction; कृत्वा (kṛtvā) - having done; हि (hi) - indeed; सुखं (sukham) - happiness; स्वपिति (svapiti) - sleeps; पिङ्गला (piṅgalā) - Piṅgalā;]
(Happiness, one who is without hope sleeps; hopelessness is the supreme happiness. Having made the destruction of hope indeed, Piṅgalā sleeps happily.)
One who is without hope sleeps happily; hopelessness is the greatest happiness. Indeed, having destroyed hope, Piṅgalā sleeps happily.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (spoke);]
(Bhīṣma said;)
Bhīṣma said.
एतैश्चान्यैश्च विप्रस्य हेतुमद्भिः प्रभाषितैः। पर्यवस्थापितो राजा सेनजिन्मुमुदे सुखम् ॥१२-१६८-५३॥
etaiś cānyaiś ca viprasya hetumadbhiḥ prabhāṣitaiḥ। paryavasthāpito rājā senajin mumude sukham ॥12-168-53॥
[एतैः (etaiḥ) - by these; च (ca) - and; अन्यैः (anyaiḥ) - by others; च (ca) - and; विप्रस्य (viprasya) - of the brāhmaṇa; हेतुमद्भिः (hetumadbhiḥ) - with reasons; प्रभाषितैः (prabhāṣitaiḥ) - spoken; पर्यवस्थापितः (paryavasthāpitaḥ) - restored; राजा (rājā) - the king; सेनजित् (senajit) - Senajit; मुमुदे (mumude) - rejoiced; सुखम् (sukham) - happiness;]
(By these and by others, by the brāhmaṇa's reasoned words, the king Senajit, having been restored, rejoiced in happiness.)
With these and other reasoned words of the brāhmaṇa, King Senajit was restored and rejoiced in happiness.
