12.217
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
पुनरेव तु तं शक्रः प्रहसन्निदमब्रवीत्। निःश्वसन्तं यथा नागं प्रव्याहाराय भारत ॥१२-२१७-१॥
punar eva tu taṃ śakraḥ prahasann idam abravīt। niḥśvasantaṃ yathā nāgaṃ pravyāhārāya bhārata ॥12-217-1॥
[पुनः (punar) - again; एव (eva) - indeed; तु (tu) - but; तं (taṃ) - him; शक्रः (śakraḥ) - Śakra (Indra); प्रहसन् (prahasan) - smiling; इदम् (idam) - this; अब्रवीत् (abravīt) - said; निःश्वसन्तम् (niḥśvasantam) - sighing; यथा (yathā) - like; नागम् (nāgam) - serpent; प्रव्याहाराय (pravyāhārāya) - for utterance; भारत (bhārata) - O Bhārata;]
(But again Śakra, smiling, said this to him: "To utter, O Bhārata, (who was) sighing like a serpent.")
But again, Śakra, smiling, said this to him: "Speak, O Bhārata, who was sighing like a serpent."
यत्तद्यानसहस्रेण ज्ञातिभिः परिवारितः। लोकान्प्रतापयन्सर्वान्यास्यस्मानवितर्कयन् ॥१२-२१७-२॥
yattadyānasahasreṇa jñātibhiḥ parivāritaḥ। lokānpratāpayan sarvānyāsyasmānavitarkayan ॥12-217-2॥
[यत् (yat) - which; तत् (tat) - that; यानसहस्रेण (yānasahasreṇa) - by a thousand vehicles; ज्ञातिभिः (jñātibhiḥ) - by kinsmen; परिवारितः (parivāritaḥ) - surrounded; लोकान् (lokān) - worlds; प्रतापयन् (pratāpayan) - shining upon; सर्वान् (sarvān) - all; अस्य (asya) - of him; स्मान् (smān) - us; वितर्कयन् (vitarkayan) - considering;]
(Which, that, by a thousand vehicles, by kinsmen, surrounded, worlds, shining upon, all, of him, us, considering.)
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॥
dṛṣṭvā sukṛpaṇāṃ cemāmavasthām ātmano bale। jñātimitraparityaktaḥ śocasyāho na śocasi ॥12-217-3॥
[दृष्ट्वा (dṛṣṭvā) - having seen; सुकृपणाम् (sukṛpaṇām) - very pitiable; च (ca) - and; इमाम् (imām) - this; अवस्थाम् (avasthām) - condition; आत्मनः (ātmanaḥ) - of oneself; बले (bale) - in strength; ज्ञातिमित्रपरित्यक्तः (jñātimitraparityaktaḥ) - abandoned by relatives and friends; शोचस्य (śocasy) - you grieve; आहो (āho) - indeed; न (na) - not; शोचसि (śocasi) - you grieve;]
(Having seen this very pitiable condition of oneself in strength, abandoned by relatives and friends, you grieve indeed, do you not grieve?)
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॥
prītiṃ prāpyātulāṃ pūrvaṃ lokāṃścātmavaśe sthitān। vinipātamimaṃ cādya śocasyāho na śocasi ॥12-217-4॥
[प्रीतिं (prītiṃ) - delight; प्राप्य (prāpya) - having obtained; अतुलां (atulām) - incomparable; पूर्वं (pūrvam) - formerly; लोकान् (lokān) - worlds; च (ca) - and; आत्मवशे (ātmavaśe) - under one's own control; स्थितान् (sthitān) - situated; विनिपातम् (vinipātam) - downfall; इमम् (imam) - this; च (ca) - and; आद्य (ādya) - today; शोचसि (śocasi) - you grieve; आहो (āho) - alas; न (na) - not; शोचसि (śocasi) - you grieve;]
(Delight having obtained incomparable formerly worlds and under one's own control situated, downfall this and today you grieve, alas, not you grieve.)
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॥
baliruvāca॥
[बलिः (baliḥ) - Bali (proper noun); उवाच (uvāca) - said;]
(Bali said;)
Bali said.
अनित्यमुपलक्ष्येदं कालपर्यायमात्मनः। तस्माच्छक्र न शोचामि सर्वं ह्येवेदमन्तवत् ॥१२-२१७-५॥
anityamupalakṣyedaṃ kālaparyāyamātmanaḥ। tasmācchakra na śocāmi sarvaṃ hyevedamantavat ॥12-217-5॥
[अनित्यम् (anityam) - impermanent; उपलक्ष्य (upalakṣya) - having observed; इदम् (idam) - this; कालपर्यायम् (kālaparyāyam) - succession of time; आत्मनः (ātmanaḥ) - of the self; तस्मात् (tasmāt) - therefore; शक्र (śakra) - O Śakra; न (na) - not; शोचामि (śocāmi) - I grieve; सर्वम् (sarvam) - all; हि (hi) - indeed; एव (eva) - certainly; इदम् (idam) - this; अन्तवत् (antavat) - having an end;]
(Impermanent having observed this succession of time of the self, therefore, O Śakra, not I grieve; all indeed certainly this having an end.)
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॥
antavanta ime dehā bhūtānām amarādhipa। tena śakra na śocāmi nāparādhād idaṃ mama ॥12-217-6॥
[अन्तवन्त (antavanta) - having an end; perishable; इमे (ime) - these; देहा (dehāḥ) - bodies; भूतानाम् (bhūtānām) - of beings; अमराधिप (amarādhipa) - O lord of immortals; O Indra; तेन (tena) - therefore; शक्र (śakra) - O Śakra; O Indra; न (na) - not; शोचामि (śocāmi) - I grieve; न (na) - not; अपराधात् (aparādhāt) - due to fault; due to offence; इदं (idaṃ) - this; मम (mama) - my;]
(Having an end these bodies of beings, O lord of immortals. Therefore, O Śakra, I do not grieve, not due to any fault this (is) mine.)
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॥
jīvitaṃ ca śarīraṃ ca pretya vai saha jāyate। ubhe saha vivardhete ubhe saha vinaśyataḥ ॥12-217-7॥
[जीवितम् (jīvitaṃ) - life; च (ca) - and; शरीरम् (śarīraṃ) - body; च (ca) - and; प्रेत्य (pretya) - having died; वै (vai) - indeed; सह (saha) - together; जायते (jāyate) - is born; उभे (ubhe) - both; सह (saha) - together; विवर्धेते (vivardhete) - grow; उभे (ubhe) - both; सह (saha) - together; विनश्यतः (vinaśyataḥ) - perish;]
(Life and body, having died indeed, together are born; both together grow, both together perish.)
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॥
tad-īdṛśam-idaṃ bhāvam-avaśaḥ prāpya kevalam। yad-evam-abhijānāmi kā vyathā me vijānataḥ॥12-217-8॥
[तद् (tad) - that; ईदृशम् (īdṛśam) - such as this; इदं (idaṃ) - this; भावम् (bhāvam) - state; condition; अवशः (avaśaḥ) - helpless; powerless; प्राप्य (prāpya) - having attained; केवलम् (kevalam) - only; merely; यत् (yat) - which; एवम् (evam) - thus; अभिजानामि (abhijānāmi) - I know; I recognize; का (kā) - what; which; व्यथा (vyathā) - pain; suffering; मे (me) - to me; my; विजानतः (vijānataḥ) - knowing; understanding;]
(That such as this state, having attained helplessly only, which thus I know, what pain is to me, knowing?)
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॥
bhūtānāṃ nidhanaṃ niṣṭhā srotasām iva sāgaraḥ। naitat samyag vijānanto narā muhyanti vajrabhṛt ॥12-217-9॥
[भूतानाम् (bhūtānām) - of beings; निधनम् (nidhanaṃ) - destruction; निष्ठा (niṣṭhā) - end; culmination; स्रोतसाम् (srotasām) - of streams; इव (iva) - like; सागरः (sāgaraḥ) - ocean; न (na) - not; एतत् (etat) - this; सम्यक् (samyag) - properly; विजानन्तः (vijānantaḥ) - knowing; नराः (narāḥ) - men; मुह्यन्ति (muhyanti) - are deluded; वज्रभृत् (vajrabhṛt) - O wielder of the thunderbolt;]
(The end of beings is destruction; as the ocean is the culmination of streams. Not knowing this properly, men are deluded, O wielder of the thunderbolt.)
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॥
ye tvevaṃ nābhijānanti rajomohaparāyaṇāḥ। te kṛcchraṃ prāpya sīdanti buddhiryeṣāṃ praṇaśyati ॥12-217-10॥
[ये (ye) - those who; तु (tu) - but; एवं (evaṃ) - thus; न (na) - not; अभिजानन्ति (abhijānanti) - know; रजः (rajaḥ) - passion; मोह (moha) - delusion; परायणाः (parāyaṇāḥ) - devoted to; ते (te) - they; कृच्छ्रं (kṛcchraṃ) - difficulty; प्राप्य (prāpya) - having attained; सीदन्ति (sīdanti) - sink; बुद्धिः (buddhiḥ) - intellect; येषाम् (yeṣām) - of whom; प्रणश्यति (praṇaśyati) - is destroyed;]
(But those who do not know thus, devoted to passion and delusion, they, having attained difficulty, sink, whose intellect is destroyed.)
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॥
buddhilābhe hi puruṣaḥ sarvaṃ nudati kilbiṣam। vipāpmā labhate sattvaṃ sattvasthaḥ samprasīdati ॥12-217-11॥
[बुद्धिलाभे (buddhilābhe) - upon attainment of wisdom; हि (hi) - indeed; पुरुषः (puruṣaḥ) - man; सर्वं (sarvaṃ) - all; नुदति (nudati) - drives away; किल्बिषम् (kilbiṣam) - sin; विपाप्मा (vipāpmā) - free from evil; लभते (labhate) - obtains; सत्त्वं (sattvaṃ) - purity; सत्त्वस्थः (sattvasthaḥ) - established in purity; सम्प्रसीदति (samprasīdati) - becomes serene;]
(Upon attainment of wisdom, indeed, a man drives away all sin. Free from evil, he obtains purity; established in purity, he becomes serene.)
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॥
tatastu ye nivartante jāyante vā punaḥ punaḥ। kṛpaṇāḥ paritapyante te'narthaiḥ paricoditāḥ ॥12-217-12॥
[ततः (tataḥ) - then; तु (tu) - but; ये (ye) - those who; निवर्तन्ते (nivartante) - turn back; जायन्ते (jāyante) - are born; वा (vā) - or; पुनः (punaḥ) - again; पुनः (punaḥ) - again; कृपणाः (kṛpaṇāḥ) - the pitiable; परितप्यन्ते (paritapyante) - are tormented; ते (te) - they; अनर्थैः (anarthaiḥ) - by misfortunes; परिचोदिताः (paricoditāḥ) - impelled;]
(Then but those who turn back or are born again and again, the pitiable are tormented, they are impelled by misfortunes.)
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॥
arthasiddhimanarthaṃ ca jīvitaṃ maraṇaṃ tathā। sukhaduḥkhaphalaṃ caiva na dveṣmi na ca kāmaye ॥12-217-13॥
[अर्थसिद्धिम् (arthasiddhim) - attainment of wealth; अनर्थम् (anartham) - misfortune; च (ca) - and; जीवितम् (jīvitam) - life; मरणम् (maraṇam) - death; तथा (tathā) - likewise; सुखदुःखफलं (sukhaduḥkhaphalam) - fruit of pleasure and pain; च (ca) - and; एव (eva) - indeed; न (na) - not; द्वेष्मि (dveṣmi) - I hate; न (na) - not; च (ca) - and; कामये (kāmaye) - I desire;]
(Attainment of wealth, misfortune, and life, death likewise, the fruit of pleasure and pain indeed—I do not hate, nor do I desire.)
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॥
hataṃ hanti hato hyeva yo naro hanti kañcana। ubhau tau na vijānīto yaśca hanti hataśca yaḥ॥12-217-14॥
[हतम् (hatam) - the slain; हन्ति (hanti) - kills; हतः (hataḥ) - the one who is killed; हि (hi) - indeed; एव (eva) - only; यः (yaḥ) - who; नरः (naraḥ) - man; हन्ति (hanti) - kills; कञ्चन (kañcana) - anyone; उभौ (ubhau) - both; तौ (tau) - those two; न (na) - not; विजानीतः (vijānītaḥ) - know; यः (yaḥ) - who; च (ca) - and; हन्ति (hanti) - kills; हतः (hataḥ) - is killed; च (ca) - and; यः (yaḥ) - who;]
(He who kills the slain, and he who is killed, indeed, that man kills anyone. Both those two do not know—who kills and who is killed.)
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॥
hatvā jitvā ca maghavanyaḥ kaścitpuruṣāyate। akartā hyeva bhavati kartā tveva karoti tat ॥12-217-15॥
[हत्वा (hatvā) - having killed; जित्वा (jitvā) - having conquered; च (ca) - and; मघवन्यः (maghavanyaḥ) - the mighty ones; कश्चित् (kaścit) - someone; पुरुषायते (puruṣāyate) - acts as a man; अकर्ता (akartā) - non-doer; हि (hi) - indeed; एव (eva) - only; भवति (bhavati) - becomes; कर्ता (kartā) - doer; त्व (tva) - but; एव (eva) - only; करोति (karoti) - does; तत् (tat) - that;]
(Having killed, having conquered, and the mighty ones, someone acts as a man. The non-doer indeed only becomes, but the doer only does that.)
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॥
ko hi lokasya kurute vināśaprabhavāvubhau। kṛtaṃ hi tatkṛtenaiva kartā tasyāpi cāparaḥ ॥12-217-16॥
[को (ko) - who; हि (hi) - indeed; लोकस्य (lokasya) - of the world; कुरुते (kurute) - does; विनाशप्रभवौ (vināśaprabhavau) - originating in destruction; उभौ (ubhau) - both; कृतं (kṛtaṃ) - done; हि (hi) - indeed; तत्कृतेन (tatkṛtena) - by that which is done; एव (eva) - only; कर्ता (kartā) - doer; तस्य (tasya) - of that; अपि (api) - also; च (ca) - and; अपरः (aparaḥ) - another;]
(Who indeed does both, which have destruction as their origin, for the world? Indeed, what is done is only by that which is done; the doer of that is also another.)
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॥
pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam। etad-yonīni bhūtāni tatra kā paridevanā ॥12-217-17॥
[पृथिवी (pṛthivī) - earth; वायुः (vāyuḥ) - air; आकाशम् (ākāśam) - space; आपः (āpaḥ) - waters; ज्योतिः (jyotiḥ) - light; च (ca) - and; पञ्चमम् (pañcamam) - the fifth; एतत् (etat) - these; योनीनि (yonīni) - origins; भूतानि (bhūtāni) - beings; तत्र (tatra) - there; का (kā) - what; परिदेवना (paridevanā) - lamentation;]
(Earth, air, space, waters, and light—the fifth; these are the origins of beings; there, what lamentation?)
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॥
mahāvidyo'lpavidyaśca balavāndurbalaśca yaḥ। darśanīyo virūpaśca subhago durbhagaśca yaḥ ॥12-217-18॥
[महाविद्यः (mahāvidyaḥ) - one of great knowledge; अल्पविद्यः (alpavidyaḥ) - one of little knowledge; च (ca) - and; बलवान् (balavān) - strong; दुर्बलः (durbalaḥ) - weak; च (ca) - and; यः (yaḥ) - who; दर्शनीयः (darśanīyaḥ) - handsome; विरूपः (virūpaḥ) - ugly; च (ca) - and; सुभगः (subhagaḥ) - fortunate; दुर्भगः (durbhagaḥ) - unfortunate; च (ca) - and; यः (yaḥ) - who;]
(One of great knowledge, one of little knowledge, and one who is strong, weak, and who is handsome, ugly, and who is fortunate, unfortunate.)
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॥
sarvaṃ kālaḥ samādatte gambhīraḥ svena tejasā। tasmin kālavaśaṃ prāpte kā vyathā me vijānataḥ॥12-217-19॥
[सर्वं (sarvaṃ) - all; everything; कालः (kālaḥ) - time; समादत्ते (samādatte) - takes; receives; गम्भीरः (gambhīraḥ) - deep; profound; स्वेन (svena) - by his own; by its own; तेजसा (tejasā) - by brilliance; by power; तस्मिन् (tasmin) - in that; therein; कालवशं (kālavaśaṃ) - under the control of time; प्राप्ते (prāpte) - having arrived; having come; का (kā) - what; which; व्यथा (vyathā) - pain; suffering; मे (me) - to me; my; विजानतः (vijānataḥ) - of the one who knows; of the knower;]
(All time takes everything, profound by its own brilliance. When one has come under the control of time, what pain is there for me, the knower?)
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॥
dagdhamevānudahati hatamevānu hanti ca। naśyate naṣṭamevāgre labdhavyaṃ labhate naraḥ ॥12-217-20॥
[दग्धम्-एव-अनुदहति (dagdham-eva-anudahati) - burnt-only-again-burns; हतम्-एव-अनु-हन्ति (hatam-eva-anu-hanti) - killed-only-again-kills; च (ca) - and; नश्यते (naśyate) - is destroyed; नष्टम्-एव-अग्रे (naṣṭam-eva-agre) - lost-only-in-the-end; लब्धव्यम् (labdhavyam) - to be obtained; लभते (labhate) - obtains; नरः (naraḥ) - man;]
(He burns only what is already burnt, kills only what is already killed, and is destroyed. In the end, a man obtains only what is destined to be obtained as lost.)
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॥
nāsya dvīpaḥ kutaḥ pāraṃ nāvāraḥ sampradṛśyate। nāntamasya prapaśyāmi vidherdivyasya cintayan ॥12-217-21॥
[न (na) - not; अस्य (asya) - of this; द्वीपः (dvīpaḥ) - island; कुतः (kutaḥ) - from where; पारम् (pāram) - far shore; नावारः (nāvāraḥ) - means of crossing by boat; सम्प्रदृश्यते (sampradṛśyate) - is seen; न (na) - not; अन्तम् (antam) - end; अस्य (asya) - of this; प्रपश्यामि (prapaśyāmi) - I perceive; विधेः (vidheḥ) - of fate; दिव्यस्य (divyasya) - divine; चिन्तयन् (cintayan) - pondering;]
(Not of this island from where the far shore, means of crossing by boat is seen. Not the end of this I perceive, of fate divine pondering.)
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॥
yadi me paśyataḥ kālo bhūtāni na vināśayet। syānme harṣaśca darpaśca krodhaścaiva śacīpate ॥12-217-22॥
[यदि (yadi) - if; मे (me) - to me; पश्यतः (paśyataḥ) - seeing; कालः (kālaḥ) - time; भूतानि (bhūtāni) - beings; न (na) - not; विनाशयेत् (vināśayet) - would destroy; स्यात् (syāt) - would be; मे (me) - to me; हर्षः (harṣaḥ) - joy; च (ca) - and; दर्पः (darpaḥ) - pride; च (ca) - and; क्रोधः (krodhaḥ) - anger; च (ca) - and; एव (eva) - indeed; शचीपते (śacīpate) - O lord of Śacī (Indra);]
(If, while I am seeing, time would not destroy beings, there would be to me joy and pride and anger indeed, O lord of Śacī (Indra).)
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॥
tuṣabhakṣaṃ tu māṃ jñātvā praviviktajane gṛhe। bibhrataṃ gārdabhaṃ rūpamādiśya parigarhase ॥12-217-23॥
[तुषभक्षम् (tuṣabhakṣam) - bran-eater; (one who eats husk; तु (tu) - but; माम् (mām) - me; ज्ञात्वा (jñātvā) - having known; प्रविविक्तजने (praviviktajane) - among secluded people; गृहे (gṛhe) - in the house; बिभ्रतम् (bibhratam) - bearing; गार्दभम् (gārdabham) - donkey; रूपम् (rūpam) - form; आदिश्य (ādiśya) - having pointed out; परिगर्हसे (parigarhase) - you reproach;]
(But, having known me as a bran-eater, bearing the form of a donkey in the house among secluded people, having pointed out (this), you reproach (me).)
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॥
icchannahaṃ vikuryāṃ hi rūpāṇi bahudhātmanaḥ। vibhīṣaṇāni yānīkṣya palāyethāstvameva me ॥12-217-24॥
[इच्छन् (icchan) - desiring; अहम् (aham) - I; विकुर्यां (vikuryām) - I could transform; हि (hi) - indeed; रूपाणि (rūpāṇi) - forms; बहुधा (bahudhā) - in many ways; आत्मनः (ātmanaḥ) - of myself; विभीषणानि (vibhīṣaṇāni) - terrifying (forms); यानि (yāni) - which; ईक्ष्य (īkṣya) - having seen; पलायेथाः (palāyethāḥ) - you would flee; त्वम् (tvam) - you; एव (eva) - indeed; मे (me) - from me;]
(Desiring, I could indeed transform into many forms of myself; terrifying ones, which, having seen, you would indeed flee from me.)
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॥
kālaḥ sarvaṃ samādatte kālaḥ sarvaṃ prayacchati। kālena vidhṛtaṃ sarvaṃ mā kṛthāḥ śakra pauruṣam ॥12-217-25॥
[कालः (kālaḥ) - time; सर्वं (sarvaṃ) - all; समादत्ते (samādatte) - completely takes; कालः (kālaḥ) - time; सर्वं (sarvaṃ) - all; प्रयच्छति (prayacchati) - gives; कालेन (kālena) - by time; विधृतं (vidhṛtaṃ) - supported; सर्वं (sarvaṃ) - all; मा (mā) - do not; कृथाः (kṛthāḥ) - perform; शक्र (śakra) - O Śakra; पौरुषम् (pauruṣam) - effort;]
(Time all completely takes, time all gives. By time supported all, do not perform, O Śakra, effort.)
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॥
purā sarvaṃ pravyathate mayi kruddhe puraṃdara। avaimi tvasya lokasya dharmaṃ śakra sanātanam ॥12-217-26॥
[पुरा (purā) - formerly; सर्वं (sarvaṃ) - all; प्रव्यथते (pravyathate) - is greatly agitated; मयि (mayi) - when I; क्रुद्धे (kruddhe) - am angry; पुरंदर (puraṃdara) - O Indra; अवैमि (avaimi) - I know; त्वस्य (tvasya) - your; लोकस्य (lokasya) - of the world; धर्मं (dharmaṃ) - dharma; शक्र (śakra) - O Śakra; सनातनम् (sanātanam) - eternal;]
(Formerly, all is greatly agitated when I am angry, O Indra. I know your world's dharma, O Śakra, eternal.)
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॥
tvam apy evam avekṣasva mātmanā vismayaṃ gamaḥ। prabhavaś ca prabhāvaś ca nātmasaṃsthaḥ kadācana ॥12-217-27॥
[त्वम् (tvam) - you; अपि (api) - also; एवम् (evam) - thus; अपेक्षस्व (avekṣasva) - observe; मा (mā) - not; आत्मना (ātmanā) - by (your) self; विस्मयं (vismayaṃ) - astonishment; गमः (gamaḥ) - go (to); प्रभवः (prabhavaḥ) - origin; च (ca) - and; प्रभावः (prabhāvaḥ) - manifestation; च (ca) - and; न (na) - not; आत्मसंस्थः (ātmasaṃsthaḥ) - established in self; कदाचन (kadācana) - at any time;]
(You also thus observe; do not by (your) self go to astonishment. Origin and manifestation are not at any time established in self.)
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॥
kaumārameva te cittaṃ tathaivādya yathā purā। samavekṣasva maghavan buddhiṃ vindasva naiṣṭhikīm ॥12-217-28॥
[कौमारम् (kaumāram) - boyhood; childhood; state of a youth; एव (eva) - indeed; only; just; ते (te) - your; of you; चित्तम् (cittam) - mind; consciousness; तथा (tathā) - in that way; likewise; एव (eva) - indeed; only; just; आद्य (ādya) - today; now; यथा (yathā) - as; just as; पुरा (purā) - formerly; before; in the past; समवेक्षस्व (samavekṣasva) - observe; consider; reflect upon; मघवन् (maghavan) - O Maghavan; O Indra; बुद्धिम् (buddhim) - intellect; understanding; विन्दस्व (vindasva) - find; attain; acquire; नैष्ठिकीम् (naiṣṭhikīm) - pertaining to steadfastness; final; resolute;]
(Your mind is indeed as it was in boyhood, just so today as before. Observe, O Maghavan, and attain a steadfast intellect.)
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॥
devā manuṣyāḥ pitaro gandharvoragarākṣasāḥ। āsansarve mama vaśe tatsarvaṃ vettha vāsava ॥12-217-29॥
[देवा (devā) - gods; मनुष्याः (manuṣyāḥ) - humans; पितरः (pitaraḥ) - ancestors; गन्धर्वाः (gandharvāḥ) - gandharvas; उरग (uraga) - serpents; राक्षसाः (rākṣasāḥ) - rākṣasas; आसन् (āsan) - were; सर्वे (sarve) - all; मम (mama) - my; वशे (vaśe) - under control; तत् (tat) - that; सर्वम् (sarvam) - all; वेत्थ (vettha) - you know; वासव (vāsava) - O Vāsava;]
(The gods, humans, ancestors, gandharvas, serpents, and rākṣasas—all were under my control; that all you know, O Vāsava.)
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॥
namastasyai diśe'pyastu yasyāṃ vairocano baliḥ। iti māmabhyapadyanta buddhimātsaryamohitāḥ ॥12-217-30॥
[नमः (namaḥ) - obeisance; तस्यै (tasyai) - to her; दिशे (diśe) - to the direction; अपि (api) - also; अस्तु (astu) - let it be; यस्याम् (yasyām) - in which; वैरोचनः (vairocanaḥ) - Vairocana (name); बलिः (baliḥ) - Bali (name); इति (iti) - thus; माम् (mām) - me; अभ्यपद्यन्त (abhyapadyanta) - approached; बुद्धिमत् (buddhimat) - wise; सर्व (sarva) - all; मोहिताः (mohitāḥ) - deluded;]
(Obeisance to that direction also, in which Vairocana Bali (was), thus (thinking), all the wise, deluded by envy, approached me.)
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॥
nāhaṃ tadanuśocāmi nātmabhraṃśaṃ śacīpate। evaṃ me niścitā buddhiḥ śāstustiṣṭhāmyahaṃ vaśe ॥12-217-31॥
[न (na) - not; अहम् (aham) - I; तत् (tat) - that; अनुशोचामि (anuśocāmi) - lament; न (na) - not; आत्मभ्रंशम् (ātmabhraṃśam) - loss of self; शचीपते (śacīpate) - O lord of Śacī; एवम् (evam) - thus; मे (me) - my; निश्चिता (niścitā) - determined; बुद्धिः (buddhiḥ) - intellect; शास्तुः (śāstuḥ) - of the teacher; तिष्ठामि (tiṣṭhāmi) - I abide; अहम् (aham) - I; वशे (vaśe) - in the control;]
(Not I that lament, not the loss of self, O lord of Śacī. Thus my determined intellect of the teacher, I abide in the control.)
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॥
dṛśyate hi kule jāto darśanīyaḥ pratāpavān। duḥkhaṃ jīvan-sahāmātyo bhavitavyaṃ hi tat-tathā ॥12-217-32॥
[दृश्यते (dṛśyate) - is seen; हि (hi) - indeed; कुले (kule) - in a family; जातः (jātaḥ) - born; दर्शनीयः (darśanīyaḥ) - worthy of being seen; प्रतापवान् (pratāpavān) - possessing splendour; दुःखं (duḥkham) - suffering; जीवन् (jīvan) - living; सहामात्यः (sahāmātyaḥ) - with ministers; भवितव्यं (bhavitavyam) - must be; हि (hi) - indeed; तत् (tat) - that; तथा (tathā) - so; १२-२१७-३२ (12-217-32) - 12-217-32;]
(Is seen indeed in a family one born, worthy of being seen, possessing splendour. Suffering, living with ministers, must be indeed that so.)
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॥
dauṣkuleyastathā mūḍho durjātaḥ śakra dṛśyate। sukhaṃ jīvansahāmātyo bhavitavyaṃ hi tattathā ॥12-217-33॥
[दौष्कुलेयः (dauṣkuleyaḥ) - one born in a bad family; तथा (tathā) - likewise; मूढः (mūḍhaḥ) - deluded; दुर्जातः (durjātaḥ) - ill-born; शक्र (śakra) - O Indra; दृश्यते (dṛśyate) - is seen; सुखं (sukham) - happily; जीवन् (jīvan) - living; सह (saha) - with; अमात्यः (amātyaḥ) - minister; भवितव्यम् (bhavitavyam) - ought to be; हि (hi) - indeed; तत् (tat) - that; तथा (tathā) - so;]
(One born in a bad family, likewise deluded, ill-born, O Indra, is seen; living happily with a minister ought to be indeed that so.)
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॥
kalyāṇī rūpasampannā durbhagā śakra dṛśyate। alakṣaṇā virūpā ca subhagā śakra dṛśyate ॥12-217-34॥
[कल्याणी (kalyāṇī) - auspicious woman; रूपसम्पन्ना (rūpasampannā) - endowed with beauty; दुर्भगा (durbhagā) - unfortunate; शक्र (śakra) - O Indra; दृश्यते (dṛśyate) - is seen; अलक्षणा (alakṣaṇā) - without auspicious marks; विरूपा (virūpā) - deformed; च (ca) - and; सुभगा (subhagā) - fortunate; शक्र (śakra) - O Indra; दृश्यते (dṛśyate) - is seen;]
(An auspicious woman endowed with beauty, O Indra, is seen as unfortunate; one without auspicious marks, deformed, and yet, O Indra, is seen as fortunate.)
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॥
naitadasmatkṛtaṃ śakra naitacchakra tvayā kṛtam। yattvamevaṅgato vajrinyadvāpyevaṅgatā vayam ॥12-217-35॥
[न (na) - not; एतत् (etat) - this; अस्मत् (asmat) - by us; कृतं (kṛtaṃ) - done; शक्र (śakra) - O Śakra; न (na) - not; एतत् (etat) - this; शक्र (śakra) - O Śakra; त्वया (tvayā) - by you; कृतम् (kṛtam) - done; यत् (yat) - which; त्वम् (tvam) - you; एवम् (evam) - thus; गतः (gataḥ) - have gone; वज्रिन् (vajrin) - O wielder of the thunderbolt; यद् (yad) - which; वा (vā) - or; अपि (api) - even; एवम् (evam) - thus; गताः (gatāḥ) - have gone; वयम् (vayam) - we; ॥१२-२१७-३५॥ (॥12-217-35॥) - ॥12-217-35॥;]
(Not this by us done, O Śakra, not this, O Śakra, by you done. Which you thus have gone, O wielder of the thunderbolt, or even thus have gone we.)
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॥
na karma tava nānyeṣāṃ kuto mama śatakrato। ṛddhirvāpyatha vā narddhiḥ paryāyakṛtameva tat ॥12-217-36॥
[न (na) - not; कर्म (karma) - action; तव (tava) - your; न (na) - not; अन्येषाम् (anyeṣām) - of others; कुतः (kutaḥ) - how; whence; मम (mama) - my; शतक्रतो (śatakrato) - O Indra (epithet: hundred-sacrifices); ऋद्धिः (ṛddhiḥ) - prosperity; वा (vā) - or; अपि (api) - even; अथ (atha) - or; वा (vā) - or; नर्द्धिः (narddhiḥ) - non-prosperity; decline; पर्यायकृतम् (paryāyakṛtam) - caused by circumstances; due to change; एव (eva) - indeed; only; तत् (tat) - that;]
(Not action your, not of others, how my, O Indra. Prosperity or even or non-prosperity, caused by circumstances indeed that.)
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॥
paśyāmi tvā virājantaṃ devarājam avasthitam। śrīmantaṃ dyutimantaṃ ca garjantaṃ ca mamopari ॥12-217-37॥
[पश्यामि (paśyāmi) - I see; त्वा (tvā) - you; विराजन्तं (virājantam) - shining; देवराजम् (devarājam) - king of the gods; अवस्थितम् (avasthitam) - standing; श्रीमन्तं (śrīmantaṃ) - prosperous; द्युतिमन्तं (dyutimantaṃ) - radiant; च (ca) - and; गर्जन्तं (garjantaṃ) - thundering; च (ca) - and; मम (mama) - over me; उपरि (upari) - above;]
(I see you shining, the king of the gods, standing, prosperous, radiant and thundering, and above me.)
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॥
etaccaivaṃ na cet kālo mām ākrāmya sthito bhavet। pātayeyam ahaṃ tvā adya sa-vajram api muṣṭinā ॥12-217-38॥
[एतत् (etat) - this; च (ca) - and; एवम् (evam) - thus; न (na) - not; चेत् (cet) - if; कालः (kālaḥ) - time; माम् (mām) - me; आक्रम्य (ākrāmya) - having overpowered; स्थितः (sthitaḥ) - stood; भवेत् (bhavet) - would be; पातयेयम् (pātayeyam) - I would cause to fall; अहम् (aham) - I; त्वाम् (tvām) - you; अद्य (adya) - today; स-वज्रम् (sa-vajram) - with the thunderbolt; अपि (api) - even; मुष्टिना (muṣṭinā) - with the fist;]
(And thus, if time had not overpowered me and stood (against me), I would cause you to fall today, even with the thunderbolt, with my fist.)
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॥
na tu vikramakālo'yaṃ kṣamākālo'yamāgataḥ। kālaḥ sthāpayate sarvaṃ kālaḥ pacati vai tathā ॥12-217-39॥
[न (na) - not; तु (tu) - but; विक्रमकालः (vikramakālaḥ) - time of valor; अयम् (ayam) - this; क्षमाकालः (kṣamākālaḥ) - time of patience; अयम् (ayam) - this; आगतः (āgataḥ) - has come; कालः (kālaḥ) - time; स्थापयते (sthāpayate) - establishes; सर्वम् (sarvam) - all; कालः (kālaḥ) - time; पचति (pacati) - ripens; वै (vai) - indeed; तथा (tathā) - thus;]
(But this is not the time of valor; this is the time of patience that has come. Time establishes all; time indeed ripens thus.)
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॥
māṃ ced abhyāgataḥ kālo dānaveśvaram ūrjitam। garjantaṃ pratapantaṃ ca kam anyaṃ na agamiṣyati ॥12-217-40॥
[माम् (mām) - me; चेत् (cet) - if; अभ्यागतः (abhyāgataḥ) - has come; कालः (kālaḥ) - time; दानवेश्वरम् (dānaveśvaram) - the lord of the Dānavas; ऊर्जितम् (ūrjitam) - powerful; गर्जन्तम् (garjantam) - roaring; प्रतपन्तम् (pratapantam) - blazing; च (ca) - and; कः (kaḥ) - who; अन्यम् (anyam) - other; न (na) - not; आगमिष्यति (āgamiṣyati) - will come;]
(If time, having come to me, is powerful, the lord of the Dānavas, roaring and blazing, who else will come?)
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॥
dvādaśānāṃ hi bhavatām ādityānāṃ mahātmanām। tejāṃsy ekena sarveṣāṃ devarāja hṛtāni me॥12-217-41॥
[द्वादशानाम् (dvādaśānām) - of the twelve; हि (hi) - indeed; भवताम् (bhavatām) - of you; आदित्यानाम् (ādityānām) - of the Ādityas; महात्मनाम् (mahātmanām) - of the great-souled; तेजांसि (tejāṃsi) - powers; एकेन (ekena) - by one; सर्वेषाम् (sarveṣām) - of all; देवराज (devarāja) - O king of the gods; हृतानि (hṛtāni) - have been taken; मे (me) - by me;]
(Of the twelve, indeed, of you Ādityas, of the great-souled, the powers by one of all, O king of the gods, have been taken by me.)
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॥
ahamevodvahāmyāpo visṛjāmi ca vāsava| tapāmi caiva trailokyaṃ vidyotāmyahameva ca ॥12-217-42॥
[अहम् (aham) - I; एव (eva) - indeed; उद्वहामि (udvahāmi) - carry upward; आपः (āpaḥ) - waters; विसृजामि (visṛjāmi) - release; च (ca) - and; वासव (vāsava) - O Vāsava; तपामि (tapāmi) - heat; च (ca) - and; एव (eva) - indeed; त्रैलोक्यम् (trailokyam) - the three worlds; विद्योतामि (vidyotāmi) - illumine; अहम् (aham) - I; एव (eva) - indeed; च (ca) - and;]
(I indeed carry upward the waters, release (them), and, O Vāsava, I heat and indeed illumine the three worlds, I indeed (do this) and;)
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॥
saṁrakṣāmi vilumpāmi dadāmy aham athādade। saṁyacchāmi niyacchāmi lokeṣu prabhur īśvaraḥ ॥12-217-43॥
[संरक्षामि (saṁrakṣāmi) - I protect; विलुम्पामि (vilumpāmi) - I plunder; ददामि (dadāmi) - I give; अहम् (aham) - I; अथ (atha) - then; आददे (ādade) - I take; संयच्छामि (saṁyacchāmi) - I restrain; नियच्छामि (niyacchāmi) - I control; लोकेषु (lokeṣu) - in the worlds; प्रभुः (prabhuḥ) - the master; ईश्वरः (īśvaraḥ) - the Lord;]
(I protect, I plunder, I give, I then take, I restrain, I control; in the worlds, the master, the Lord.)
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॥
tad adya vinivṛttaṃ me prabhutvam amarādhipa। kālasainyāvagāḍhasya sarvaṃ na pratibhāti me ॥12-217-44॥
[तत् (tat) - that; अद्य (adya) - today; विनिवृत्तम् (vinivṛttam) - ceased; मे (me) - my; प्रभुत्वम् (prabhutvam) - sovereignty; अमराधिप (amarādhipa) - O lord of immortals; कालसैन्य (kālasainya) - army of Time; अवगाढस्य (avagāḍhasya) - immersed; सर्वम् (sarvam) - all; न (na) - not; प्रतिभाति (pratibhāti) - appears; मे (me) - to me;]
(That today has ceased my sovereignty, O lord of immortals; for one immersed in the army of Time, nothing at all appears to me.)
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॥
nāhaṃ kartā na caiva tvaṃ nānyaḥ kartā śacīpate| paryāyeṇa hi bhujyante lokāḥ śakra yadṛcchayā ॥12-217-45॥
[न (na) - not; अहम् (aham) - I; कर्ता (kartā) - doer; न (na) - not; च (ca) - and; एव (eva) - indeed; त्वम् (tvam) - you; न (na) - not; अन्यः (anyaḥ) - other; कर्ता (kartā) - doer; शचीपते (śacīpate) - O lord of Śacī (Indra); पर्यायेण (paryāyeṇa) - in turn; हि (hi) - indeed; भुज्यन्ते (bhujyante) - are enjoyed; लोकाः (lokāḥ) - worlds; शक्र (śakra) - O Śakra (Indra); यदृच्छया (yadṛcchayā) - by chance;]
(Not I am the doer, nor indeed you, nor any other is the doer, O lord of Śacī. In turn indeed the worlds are enjoyed, O Śakra, by chance.)
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॥
māsārdhamāsaveśmānamahorātrābhisaṃvṛtam। ṛtudvāraṃ varṣamukhamāhurvedavido janāḥ ॥12-217-46॥
[मास-अर्ध (māsa-ardha) - month-half; मास-वेश्मानम् (māsa-veśmānam) - month-mansion; अहोरात्र-अभिसंवृतम् (ahorātra-abhisaṃvṛtam) - day-night-enclosed; ऋतु-द्वारम् (ṛtu-dvāram) - season-gate; वर्ष-मुखम् (varṣa-mukham) - year-face; आहुः (āhuḥ) - they say; वेद-विदः (veda-vidaḥ) - Veda-knowers; जनाः (janāḥ) - people;]
(The half-month, the month-mansion, enclosed by day and night, the season-gate, the year-face, they say, the Veda-knowers, people.)
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॥
āhuḥ sarvam idaṃ cintyaṃ janāḥ kecin manīṣayā। asyāḥ pañcaiva cintāyāḥ paryeṣyāmi ca pañcadhā॥12-217-47॥
[आहुः (āhuḥ) - they have said; सर्वम् (sarvam) - all; इदं (idaṃ) - this; चिन्त्यम् (cintyam) - to be considered; जनाः (janāḥ) - people; केचित् (kecit) - some; मनीषया (manīṣayā) - by wisdom; अस्याः (asyāḥ) - of this; पञ्च (pañca) - five; एव (eva) - indeed; चिन्तायाः (cintāyāḥ) - of consideration; पर्येष्यामि (paryeṣyāmi) - I shall investigate; च (ca) - and; पञ्चधा (pañcadhā) - in five ways;]
(They have said: all this is to be considered; some people, by wisdom. Of this consideration, indeed five (aspects); I shall investigate also in five ways.)
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॥
gambhīraṃ gahanaṃ brahma mahattoyārṇavaṃ yathā। anādinidhanaṃ cāhurakṣaraṃ parameva ca ॥12-217-48॥
[गन्भीरम् (gambhīram) - deep; गहनम् (gahanam) - profound; ब्रह्म (brahma) - Brahman; महत्-तोय-अर्णवम् (mahat-toya-arṇavam) - great-water-ocean; यथा (yathā) - as; अनादि-निधनम् (anādi-nidhanam) - without-beginning-or-end; च (ca) - and; आहुः (āhuḥ) - they say; अक्षरम् (akṣaram) - imperishable; परम् (param) - supreme; एव (eva) - indeed; च (ca) - and;]
(Deep, profound is Brahman, as a great ocean of water; without beginning or end, they say, imperishable, supreme indeed and.)
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॥
sattveṣu liṅgam āveśya naliṅgam api tat svayam। manyante dhruvam eva enaṃ ye narās tattvadarśinaḥ ॥12-217-49॥
[सत्त्वेषु (sattveṣu) - in beings; लिङ्गम् (liṅgam) - mark; आवेश्य (āveśya) - having entered; नलिङ्गम् (naliṅgam) - without mark; अपि (api) - also; तत् (tat) - that; स्वयम् (svayam) - itself; मन्यन्ते (manyante) - they think; ध्रुवम् (dhruvam) - eternal; एव (eva) - indeed; एनम् (enam) - this; ये (ye) - who; नराः (narāḥ) - men; तत्त्वदर्शिनः (tattvadarśinaḥ) - knowers of reality;]
(Having entered the mark in beings, and itself being without mark, that itself, those men who are knowers of reality indeed think this to be eternal.)
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॥
bhūtānāṃ tu viparyāsaṃ manyate gatavāniti। na hyetāvadbhavedgamyaṃ na yasmātprakṛteḥ paraḥ ॥12-217-50॥
[भूतानाम् (bhūtānām) - of beings; तु (tu) - but; विपर्यासम् (viparyāsam) - confusion; inversion; मन्यते (manyate) - (he) thinks; गतवान् (gatavān) - departed; gone; इति (iti) - thus; so; न (na) - not; हि (hi) - indeed; एतावत् (etāvat) - so much; to this extent; भवेत् (bhavet) - would be; गम्यम् (gamyam) - to be known; to be understood; न (na) - not; यस्मात् (yasmāt) - because; प्रकृतेः (prakṛteḥ) - from nature; from the original source; परः (paraḥ) - beyond; other than;]
(Of beings but confusion (he) thinks 'departed' thus. Not indeed to this extent would be to be known, not because from nature beyond.)
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॥
gatiṃ hi sarvabhūtānāmagatvā kva gamiṣyasi। yo dhāvatā na hātavyastiṣṭhannapi na hīyate ॥ tamindriyāṇi sarvāṇi nānupaśyanti pañcadhā ॥12-217-51॥
[गतिं (gatiṃ) - movement; हि (hi) - indeed; सर्वभूतानाम् (sarvabhūtānām) - of all beings; अगत्वा (agatvā) - without attaining; क्व (kva) - where; गमिष्यसि (gamiṣyasi) - will you go; यः (yaḥ) - who; धावता (dhāvatā) - by running; न (na) - not; हातव्यः (hātavyaḥ) - to be abandoned; तिष्ठन् (tiṣṭhan) - standing; अपि (api) - even; न (na) - not; हीयते (hīyate) - is diminished; तम् (tam) - him; इन्द्रियाणि (indriyāṇi) - the senses; सर्वाणि (sarvāṇi) - all; न (na) - not; अनुपश्यन्ति (anupaśyanti) - perceive; पञ्चधा (pañcadhā) - in fivefold ways;]
(Movement indeed of all beings, without attaining, where will you go? Who by running is not to be abandoned, standing even is not diminished. Him, the senses all do not perceive in fivefold ways.)
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॥
āhuś cainaṃ kecid agniṃ kecid āhuḥ prajāpatim। ṛtumāsārdhamāsāṃś ca divasāṃs tu kṣaṇāṃs tathā ॥12-217-52॥
[आहुः (āhuḥ) - they say; च (ca) - and; एनम् (enam) - him; केचित् (kecit) - some; अग्निम् (agniṃ) - Agni; केचित् (kecit) - some; आहुः (āhuḥ) - say; प्रजापतिम् (prajāpatim) - Prajāpati; ऋतु (ṛtu) - season; मास (māsa) - month; अर्धमासान् (ardhamāsān) - fortnights; च (ca) - and; दिवसान् (divasān) - days; तु (tu) - but; क्षणान् (kṣaṇān) - moments; तथा (tathā) - likewise;]
(They say and him some Agni, some say Prajāpati; seasons, months, fortnights and days but moments likewise.)
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॥
pūrvāhṇam aparāhṇam ca madhyāhṇam api ca apare। muhūrtam api ca eva āhuḥ ekam santam anekadhā ॥ taṃ kālam avajānīhi yasya sarvam idam vaśe ॥12-217-53॥
[पूर्वाह्णम् (pūrvāhṇam) - forenoon; अपराह्णम् (aparāhṇam) - afternoon; च (ca) - and; मध्याह्नम् (madhyāhṇam) - midday; अपि (api) - also; च (ca) - and; अपरे (apare) - others; मुहूर्तम् (muhūrtam) - moment; अपि (api) - also; च (ca) - and; एव (eva) - indeed; आहुः (āhuḥ) - say; एकम् (ekam) - one; सन्तम् (santam) - existing; अनेकधा (anekadhā) - in many ways; तं (tam) - that; कालम् (kālam) - time; अवजानीहि (avajānīhi) - understand; यस्स्य (yasya) - whose; सर्वम् (sarvam) - all; इदम् (idam) - this; वशे (vaśe) - under control;]
(Forenoon, afternoon, and midday also, and others say even a moment indeed is one, existing in many ways. Understand that time, by whose power all this is under control.)
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॥
bahūnīndrasahasrāṇi samatītāni vāsava। balavīryopapannāni yathaiva tvaṃ śacīpate ॥12-217-54॥
[बहूनि (bahūni) - many; इन्द्रसहस्राणि (indrasahasrāṇi) - Indras (thousandfold); समतीतानि (samatītāni) - have passed; वासव (vāsava) - O Vāsava (epithet of Indra); बलवीर्योपपन्नानि (balavīryopapannāni) - endowed with strength and heroism; यथा (yathā) - just as; एव (eva) - indeed; त्वं (tvaṃ) - you; शचीपते (śacīpate) - O lord of Śacī (Indra);]
(Many Indras by the thousand have passed, O Vāsava, endowed with strength and heroism, just as indeed you, O lord of Śacī.)
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॥
tvām apy atibalaṃ śakraṃ devarājaṃ balotkaṭam। prāpte kāle mahāvīryaḥ kālaḥ saṃśamayiṣyati ॥12-217-55॥
[त्वाम् (tvām) - you; (accusative singular) अपि (api) - also; अतिबलम् (atibalam) - very strong; शक्रम् (śakram) - Śakra (Indra); देवराजम् (devarājam) - king of the gods; बलोत्कटम् (balotkaṭam) - exceedingly powerful; प्राप्ते (prāpte) - when has arrived; काले (kāle) - time; महावीर्यः (mahāvīryaḥ) - of great might; कालः (kālaḥ) - Time (personified); संशमयिष्यति (saṃśamayiṣyati) - will subdue;]
(You also, the very strong Śakra, king of the gods, exceedingly powerful—when the time has arrived, the mighty Time will subdue.)
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॥
ya idaṃ sarvam ādatte tasmāc chakra sthiro bhava। mayā tvayā ca pūrvaiś ca na sa śakyo 'tivartitum ॥12-217-56॥
[यः (yaḥ) - who; इदं (idaṃ) - this; सर्वम् (sarvam) - all; आदत्ते (ādatte) - takes; तस्मात् (tasmāt) - therefore; शक्र (śakra) - O Śakra; स्थिरः (sthiraḥ) - firm; भव (bhava) - be; मया (mayā) - by me; त्वया (tvayā) - by you; च (ca) - and; पूर्वैः (pūrvaiḥ) - by the former ones; च (ca) - and; न (na) - not; सः (saḥ) - he; शक्यः (śakyaḥ) - possible; अतिवर्तितुम् (ativartitum) - to surpass;]
(Who takes all this, therefore, O Śakra, be firm. By me, by you, and by the former ones, he is not possible to surpass.)
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॥
yāmetāṃ prāpya jānīṣe rājaśriyam anuttamām। sthitā mayīti tan mithyā naiṣā hy ekatra tiṣṭhati॥12-217-57॥
[याम् (yām) - which; (feminine accusative singular) एताम् (etām) - this; (feminine accusative singular) प्राप्य (prāpya) - having attained; जानीषे (jānīṣe) - you think; you know; राजश्रियम् (rājaśriyam) - royal prosperity; अनुत्तमाम् (anuttamām) - unsurpassed; highest; (feminine accusative singular) स्थिताः (sthitā) - abiding; situated; (feminine nominative singular) मयी (mayi) - in me; इति (iti) - thus; तत् (tat) - that; मिथ्या (mithyā) - false; untrue; न (na) - not; एषा (eṣā) - this; (feminine nominative singular) हि (hi) - indeed; एकत्र (ekatra) - in one place; together; तिष्ठति (tiṣṭhati) - remains; stays; (third person singular present);]
(Which unsurpassed royal prosperity, having attained this, you think is abiding in me— that is false; for this indeed does not remain in one place.)
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॥
sthitā hīndrasahasreṣu tvadviśiṣṭatameṣviyam। māṃ ca lolā parityajya tvāmagādvibudhādhipa ॥12-217-58॥
[स्थिता (sthitā) - standing; established; हि (hi) - indeed; इन्द्रसहस्रेषु (indrasahasreṣu) - among thousands of Indras; त्वत् (tvat) - than you; विशिष्टतमेषु (viśiṣṭatameṣu) - among the most distinguished; इयम् (iyam) - this (woman); माम् (mām) - me; च (ca) - and; लोला (lolā) - fickle; परित्यज्य (parityajya) - having abandoned; त्वाम् (tvām) - you; अगात् (agāt) - went; विबुधाधिप (vibudhādhipa) - O lord of the gods;]
(This (woman), indeed, standing among thousands of Indras, among those most distinguished than you, having abandoned me, the fickle one, went to you, O lord of the gods.)
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॥
maivaṃ śakra punaḥ kārṣīḥ śānto bhavitum arhasi। tvām api evaṃ gataṃ tyaktvā kṣipram anyaṃ gamiṣyati ॥12-217-59॥
[मा (mā) - not; एवं (evaṃ) - thus; शक्र (śakra) - O Śakra; पुनः (punaḥ) - again; कार्षीः (kārṣīḥ) - you should do; शान्तः (śāntaḥ) - calm; भवितुम् (bhavitum) - to become; अर्हसि (arhasi) - you ought; त्वाम् (tvām) - you; अपि (api) - also; एवम् (evam) - thus; गतं (gataṃ) - gone; त्यक्त्वा (tyaktvā) - having abandoned; क्षिप्रम् (kṣipram) - quickly; अन्यं (anyaṃ) - another; गमिष्यति (gamiṣyati) - will go;]
(Do not thus, O Śakra, again do (this); you ought to become calm. Having abandoned you also, who has thus gone, (she) will quickly go to another.)
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.
