12.217
भीष्म उवाच॥
Bhīṣma said.
पुनरेव तु तं शक्रः प्रहसन्निदमब्रवीत्। निःश्वसन्तं यथा नागं प्रव्याहाराय भारत ॥१२-२१७-१॥
But again, Śakra, smiling, said this to him: "Speak, O Bhārata, who was sighing like a serpent."
यत्तद्यानसहस्रेण ज्ञातिभिः परिवारितः। लोकान्प्रतापयन्सर्वान्यास्यस्मानवितर्कयन् ॥१२-२१७-२॥
He, surrounded by a thousand vehicles and kinsmen, shining upon all the worlds, was considering us all.
दृष्ट्वा सुकृपणां चेमामवस्थामात्मनो बले। ज्ञातिमित्रपरित्यक्तः शोचस्याहो न शोचसि ॥१२-२१७-३॥
Having seen this pitiable state of your own strength, abandoned by relatives and friends, you grieve—indeed, do you not grieve?
प्रीतिं प्राप्यातुलां पूर्वं लोकांश्चात्मवशे स्थितान्। विनिपातमिमं चाद्य शोचस्याहो न शोचसि ॥१२-२१७-४॥
Having once obtained incomparable delight and having had the worlds under your own control, you now grieve for this downfall; alas, you do not grieve (as you should).
बलिरुवाच॥
Bali said.
अनित्यमुपलक्ष्येदं कालपर्यायमात्मनः। तस्माच्छक्र न शोचामि सर्वं ह्येवेदमन्तवत् ॥१२-२१७-५॥
O Śakra, having observed that this succession of time related to the self is impermanent, therefore I do not grieve; for indeed, all this certainly has an end.
अन्तवन्त इमे देहा भूतानाममराधिप। तेन शक्र न शोचामि नापराधादिदं मम ॥१२-२१७-६॥
O Indra, these bodies of beings are perishable. Therefore, O Śakra, I do not grieve, nor is this due to any fault of mine.
जीवितं च शरीरं च प्रेत्य वै सह जायते। उभे सह विवर्धेते उभे सह विनश्यतः ॥१२-२१७-७॥
Life and the body are born together after death; both grow together and both perish together.
तदीदृशमिदं भावमवशः प्राप्य केवलम्। यद्येवमभिजानामि का व्यथा मे विजानतः ॥१२-२१७-८॥
Having helplessly attained this very state, since I know it thus, what pain is there for me, who understands?
भूतानां निधनं निष्ठा स्रोतसामिव सागरः। नैतत्सम्यग्विजानन्तो नरा मुह्यन्ति वज्रभृत् ॥१२-२१७-९॥
The destruction is the final state of all beings, just as the ocean is the ultimate destination of all streams. Those who do not understand this properly, O wielder of the thunderbolt, are deluded.
ये त्वेवं नाभिजानन्ति रजोमोहपरायणाः। ते कृच्छ्रं प्राप्य सीदन्ति बुद्धिर्येषां प्रणश्यति ॥१२-२१७-१०॥
But those who do not understand in this way, being attached to passion and delusion, when faced with hardship, they falter, as their intellect is lost.
बुद्धिलाभे हि पुरुषः सर्वं नुदति किल्बिषम्। विपाप्मा लभते सत्त्वं सत्त्वस्थः सम्प्रसीदति ॥१२-२१७-११॥
When a man attains wisdom, he dispels all sin. Being free from evil, he gains purity, and established in that purity, he attains serenity.
ततस्तु ये निवर्तन्ते जायन्ते वा पुनः पुनः। कृपणाः परितप्यन्ते तेऽनर्थैः परिचोदिताः ॥१२-२१७-१२॥
Then, those who repeatedly turn back or are reborn, the pitiable ones are tormented, being driven by misfortunes.
अर्थसिद्धिमनर्थं च जीवितं मरणं तथा। सुखदुःखफलं चैव न द्वेष्मि न च कामये ॥१२-२१७-१३॥
I neither hate nor desire the attainment of wealth, misfortune, life, death, or the results of pleasure and pain.
हतं हन्ति हतो ह्येव यो नरो हन्ति कञ्चन। उभौ तौ न विजानीतो यश्च हन्ति हतश्च यः ॥१२-२१७-१४॥
He who thinks he kills or is killed does not truly understand; neither the slayer nor the slain truly knows the reality.
हत्वा जित्वा च मघवन्यः कश्चित्पुरुषायते। अकर्ता ह्येव भवति कर्ता त्वेव करोति तत् ॥१२-२१७-१५॥
Having killed and conquered, even the mighty sometimes act as mere men. One who is not a doer indeed only becomes so, but it is only the doer who actually performs that action.
को हि लोकस्य कुरुते विनाशप्रभवावुभौ। कृतं हि तत्कृतेनैव कर्ता तस्यापि चापरः ॥१२-२१७-१६॥
Who indeed acts for the world, causing both things that originate in destruction? Indeed, what is done is only by what has been done before; the doer of that is also another.
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्। एतद्योनीनि भूतानि तत्र का परिदेवना ॥१२-२१७-१७॥
Earth, air, space, water, and light are the five elements; these are the sources of all beings. So, what cause is there for lamentation there?
महाविद्योऽल्पविद्यश्च बलवान्दुर्बलश्च यः। दर्शनीयो विरूपश्च सुभगो दुर्भगश्च यः ॥१२-२१७-१८॥
Whether one is greatly learned or little learned, strong or weak, handsome or ugly, fortunate or unfortunate—
सर्वं कालः समादत्ते गम्भीरः स्वेन तेजसा। तस्मिन्कालवशं प्राप्ते का व्यथा मे विजानतः ॥१२-२१७-१९॥
Time, profound in its own brilliance, takes away everything. When one comes under the sway of time, what suffering can there be for me, who understands this?
दग्धमेवानुदहति हतमेवानुहन्ति च। नश्यते नष्टमेवाग्रे लब्धव्यं लभते नरः ॥१२-२१७-२०॥
A man only suffers what is already destined—he burns what is already burnt, kills what is already killed, and is destroyed. Ultimately, a person attains only what is meant to be attained, even if it seems lost.
नास्य द्वीपः कुतः पारं नावारः सम्प्रदृश्यते। नान्तमस्य प्रपश्यामि विधेर्दिव्यस्य चिन्तयन् ॥१२-२१७-२१॥
I do not see from where the far shore of this island or any means of crossing by boat can be found. Nor do I perceive the end of this, as I ponder the divine fate.
यदि मे पश्यतः कालो भूतानि न विनाशयेत्। स्यान्मे हर्षश्च दर्पश्च क्रोधश्चैव शचीपते ॥१२-२१७-२२॥
O Indra, lord of Śacī, if time did not destroy beings before my eyes, then I would feel joy, pride, and even anger.
तुषभक्षं तु मां ज्ञात्वा प्रविविक्तजने गृहे। बिभ्रतं गार्दभं रूपमादिश्य परिगर्हसे ॥१२-२१७-२३॥
But, knowing me to be a bran-eater, and seeing me bearing the form of a donkey in the house among secluded people, you reproach me for this.
इच्छन्नहं विकुर्यां हि रूपाणि बहुधात्मनः। विभीषणानि यानीक्ष्य पलायेथास्त्वमेव मे ॥१२-२१७-२४॥
If I wished, I could transform myself into many terrifying forms; seeing them, you would surely flee from me.
कालः सर्वं समादत्ते कालः सर्वं प्रयच्छति। कालेन विधृतं सर्वं मा कृथाः शक्र पौरुषम् ॥१२-२१७-२५॥
Time takes away everything and gives everything. All is supported by time; do not exert effort, O Śakra.
पुरा सर्वं प्रव्यथते मयि क्रुद्धे पुरंदर। अवैमि त्वस्य लोकस्य धर्मं शक्र सनातनम् ॥१२-२१७-२६॥
O Indra, in the past, whenever I was angry, everything would be greatly disturbed. I know the eternal dharma of your world, O Śakra.
त्वमप्येवमपेक्षस्व मात्मना विस्मयं गमः। प्रभवश्च प्रभावश्च नात्मसंस्थः कदाचन ॥१२-२१७-२७॥
You too should observe in this way; do not let yourself be astonished. Origin and manifestation are never inherent in the self.
कौमारमेव ते चित्तं तथैवाद्य यथा पुरा। समवेक्षस्व मघवन्बुद्धिं विन्दस्व नैष्ठिकीम् ॥१२-२१७-२८॥
Your mind remains as youthful as it was before; even today it is unchanged. O Maghavan, reflect and attain a resolute understanding.
देवा मनुष्याः पितरो गन्धर्वोरगराक्षसाः। आसन्सर्वे मम वशे तत्सर्वं वेत्थ वासव ॥१२-२१७-२९॥
O Vāsava, you know that all the gods, humans, ancestors, gandharvas, serpents, and rākṣasas were under my control.
नमस्तस्यै दिशेऽप्यस्तु यस्यां वैरोचनो बलिः। इति मामभ्यपद्यन्त बुद्धिमात्सर्यमोहिताः ॥१२-२१७-३०॥
Salutations to that direction as well, where Vairocana Bali was present; thus, all the wise, deluded by envy, approached me.
नाहं तदनुशोचामि नात्मभ्रंशं शचीपते। एवं मे निश्चिता बुद्धिः शास्तुस्तिष्ठाम्यहं वशे ॥१२-२१७-३१॥
O lord of Śacī, I do not lament that, nor do I grieve for the loss of myself. Thus, my mind is firmly resolved; I remain under the guidance of my teacher.
दृश्यते हि कुले जातो दर्शनीयः प्रतापवान्। दुःखं जीवन्सहामात्यो भवितव्यं हि तत्तथा ॥१२-२१७-३२॥
Indeed, one born in a noble family, who is admirable and possesses splendour, is seen. But living with ministers in suffering must indeed be so.
दौष्कुलेयस्तथा मूढो दुर्जातः शक्र दृश्यते। सुखं जीवन्सहामात्यो भवितव्यं हि तत्तथा ॥१२-२१७-३३॥
O Indra, even one born in a bad family, deluded and ill-born, is seen to live happily if he has a minister; thus, it ought to be so.
कल्याणी रूपसम्पन्ना दुर्भगा शक्र दृश्यते। अलक्षणा विरूपा च सुभगा शक्र दृश्यते ॥१२-२१७-३४॥
O Indra, it is seen that a beautiful and auspicious woman is unfortunate, while a woman who is deformed and lacks auspicious marks is seen as fortunate.
नैतदस्मत्कृतं शक्र नैतच्छक्र त्वया कृतम्। यत्त्वमेवङ्गतो वज्रिन्यद्वाप्येवङ्गता वयम् ॥१२-२१७-३५॥
O Śakra, this was not done by us, nor was this done by you. Whether you have gone thus, O wielder of the thunderbolt, or we have gone thus.
न कर्म तव नान्येषां कुतो मम शतक्रतो। ऋद्धिर्वाप्यथ वा नर्द्धिः पर्यायकृतमेव तत् ॥१२-२१७-३६॥
O Indra, neither your actions nor those of others, nor mine—prosperity or decline, all that is indeed caused by circumstances.
पश्यामि त्वा विराजन्तं देवराजमवस्थितम्। श्रीमन्तं द्युतिमन्तं च गर्जन्तं च ममोपरि ॥१२-२१७-३७॥
I see you, the king of the gods, standing before me, shining with prosperity and radiance, and thundering above me.
एतच्चैवं न चेत्कालो मामाक्रम्य स्थितो भवेत्। पातयेयमहं त्वाद्य सवज्रमपि मुष्टिना ॥१२-२१७-३८॥
If time had not overpowered me and stood thus, I would have felled you today with my fist, even if you were armed with the thunderbolt.
न तु विक्रमकालोऽयं क्षमाकालोऽयमागतः। कालः स्थापयते सर्वं कालः पचति वै तथा ॥१२-२१७-३९॥
This is not the time for valor, but for patience. Time establishes everything; in the same way, time ripens all things.
मां चेदभ्यागतः कालो दानवेश्वरमूर्जितम्। गर्जन्तं प्रतपन्तं च कमन्यं नागमिष्यति ॥१२-२१७-४०॥
If indeed the destined time has come for me, and the powerful lord of the Dānavas is roaring and blazing, who else will come against me?
द्वादशानां हि भवतामादित्यानां महात्मनाम्। तेजांस्येकेन सर्वेषां देवराज हृतानि मे ॥१२-२१७-४१॥
O king of the gods, indeed, the powers of all you twelve great-souled Ādityas have been taken by me.
अहमेवोद्वहाम्यापो विसृजामि च वासव। तपामि चैव त्रैलोक्यं विद्योताम्यहमेव च ॥१२-२१७-४२॥
O Vāsava, I alone carry up the waters, release them, heat and illumine the three worlds.
संरक्षामि विलुम्पामि ददाम्यहमथाददे। संयच्छामि नियच्छामि लोकेषु प्रभुरीश्वरः ॥१२-२१७-४३॥
I am the master and Lord in the worlds: I protect, plunder, give, take, restrain, and control.
तदद्य विनिवृत्तं मे प्रभुत्वममराधिप। कालसैन्यावगाढस्य सर्वं न प्रतिभाति मे ॥१२-२१७-४४॥
O lord of immortals, today my sovereignty has ended; for one overwhelmed by the army of Time, nothing at all appears clear to me.
नाहं कर्ता न चैव त्वं नान्यः कर्ता शचीपते। पर्यायेण हि भुज्यन्ते लोकाः शक्र यदृच्छया ॥१२-२१७-४५॥
O lord of Śacī, neither I am the doer, nor you, nor anyone else is the doer. O Śakra, the worlds are enjoyed in turn, merely by chance.
मासार्धमासवेश्मानमहोरात्राभिसंवृतम्। ऋतुद्वारं वर्षमुखमाहुर्वेदविदो जनाः ॥१२-२१७-४६॥
People who know the Vedas say that the half-month, the month as a mansion, enclosed by day and night, is the gateway to the seasons and the face of the year.
आहुः सर्वमिदं चिन्त्यं जनाः केचिन्मनीषया। अस्याः पञ्चैव चिन्तायाः पर्येष्यामि च पञ्चधा ॥१२-२१७-४७॥
It is said that all this is to be considered; some people, through wisdom, say so. Of this consideration, there are indeed five aspects; I will examine them in five ways.
गन्भीरं गहनं ब्रह्म महत्तोयार्णवं यथा। अनादिनिधनं चाहुरक्षरं परमेव च ॥१२-२१७-४८॥
They say that Brahman is deep and profound, like a vast ocean; it is without beginning or end, imperishable, and truly supreme.
सत्त्वेषु लिङ्गमावेश्य नलिङ्गमपि तत्स्वयम्। मन्यन्ते ध्रुवमेवैनं ये नरास्तत्त्वदर्शिनः ॥१२-२१७-४९॥
Those who are knowers of reality think that, having entered the mark in beings and itself being without mark, it is indeed eternal.
भूतानां तु विपर्यासं मन्यते गतवानिति। न ह्येतावद्भवेद्गम्यं न यस्मात्प्रकृतेः परः ॥१२-२१७-५०॥
But one thinks that the beings have departed due to confusion. In fact, it cannot be known to this extent, for there is nothing beyond the original nature.
गतिं हि सर्वभूतानामगत्वा क्व गमिष्यसि। यो धावता न हातव्यस्तिष्ठन्नपि न हीयते ॥ तमिन्द्रियाणि सर्वाणि नानुपश्यन्ति पञ्चधा ॥१२-२१७-५१॥
Indeed, without attaining the movement of all beings, where will you go? That which, even by running, cannot be abandoned, and even while standing, is not diminished—him, all the senses do not perceive in their fivefold forms.
आहुश्चैनं केचिदग्निं केचिदाहुः प्रजापतिम्। ऋतुमासार्धमासांश्च दिवसांस्तु क्षणांस्तथा ॥१२-२१७-५२॥
Some call him Agni, some call him Prajāpati; he is also called the seasons, months, fortnights, days, and likewise the moments.
पूर्वाह्णमपराह्णं च मध्याह्नमपि चापरे। मुहूर्तमपि चैवाहुरेकं सन्तमनेकधा ॥ तं कालमवजानीहि यस्य सर्वमिदं वशे ॥१२-२१७-५३॥
Forenoon, afternoon, midday, and even a moment are all considered as one time, though appearing in many forms. Recognize that time, by whose power all this is governed.
बहूनीन्द्रसहस्राणि समतीतानि वासव। बलवीर्योपपन्नानि यथैव त्वं शचीपते ॥१२-२१७-५४॥
O Vāsava, countless Indras endowed with strength and heroism have passed away before, just as you, O lord of Śacī.
त्वामप्यतिबलं शक्रं देवराजं बलोत्कटम्। प्राप्ते काले महावीर्यः कालः संशमयिष्यति ॥१२-२१७-५५॥
Even you, Śakra, the very strong king of the gods, though exceedingly powerful, when the destined time arrives, mighty Time will subdue.
य इदं सर्वमादत्ते तस्माच्छक्र स्थिरो भव। मया त्वया च पूर्वैश्च न स शक्योऽतिवर्तितुम् ॥१२-२१७-५६॥
He who takes all this, therefore, O Śakra, be steadfast. Neither by me, by you, nor by those before can he be surpassed.
यामेतां प्राप्य जानीषे राजश्रियमनुत्तमाम्। स्थिता मयीति तन्मिथ्या नैषा ह्येकत्र तिष्ठति ॥१२-२१७-५७॥
The unsurpassed royal prosperity which you think you have attained and that it abides in me— that is a misconception; for such prosperity does not remain in one place.
स्थिता हीन्द्रसहस्रेषु त्वद्विशिष्टतमेष्वियम्। मां च लोला परित्यज्य त्वामगाद्विबुधाधिप ॥१२-२१७-५८॥
O lord of the gods, this woman, who was established among thousands of Indras and among those most distinguished than you, abandoned me, the fickle one, and came to you.
मैवं शक्र पुनः कार्षीः शान्तो भवितुमर्हसि। त्वामप्येवङ्गतं त्यक्त्वा क्षिप्रमन्यं गमिष्यति ॥१२-२१७-५९॥
Do not act thus again, O Śakra; you should remain calm. Even you, once you have gone this way, she will quickly abandon and go to another.
