12.217
Bhīṣma said.
But again, Śakra, smiling, said this to him: "Speak, O Bhārata, who was sighing like a serpent."
He, surrounded by a thousand vehicles and kinsmen, shining upon all the worlds, was considering us all.
Having seen this pitiable state of your own strength, abandoned by relatives and friends, you grieve—indeed, do you not 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).
Bali said.
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.
O Indra, these bodies of beings are perishable. Therefore, O Śakra, I do not grieve, nor is this due to any fault of mine.
Life and the body are born together after death; both grow together and both perish together.
Having helplessly attained this very state, since I know it thus, what pain is there for me, who understands?
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.
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.
When a man attains wisdom, he dispels all sin. Being free from evil, he gains purity, and established in that purity, he attains serenity.
Then, those who repeatedly turn back or are reborn, the pitiable ones are tormented, being driven by misfortunes.
I neither hate nor desire the attainment of wealth, misfortune, life, death, or the results of pleasure and pain.
He who thinks he kills or is killed does not truly understand; neither the slayer nor the slain truly knows the reality.
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.
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.
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?
Whether one is greatly learned or little learned, strong or weak, handsome or ugly, fortunate or unfortunate—
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?
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.
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.
O Indra, lord of Śacī, if time did not destroy beings before my eyes, then I would feel joy, pride, and even anger.
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.
If I wished, I could transform myself into many terrifying forms; seeing them, you would surely flee from me.
Time takes away everything and gives everything. All is supported by time; do not exert effort, O Śakra.
O Indra, in the past, whenever I was angry, everything would be greatly disturbed. I know the eternal dharma of your world, O Śakra.
You too should observe in this way; do not let yourself be astonished. Origin and manifestation are never inherent in the self.
Your mind remains as youthful as it was before; even today it is unchanged. O Maghavan, reflect and attain a resolute understanding.
O Vāsava, you know that all the gods, humans, ancestors, gandharvas, serpents, and rākṣasas were under my control.
Salutations to that direction as well, where Vairocana Bali was present; thus, all the wise, deluded by envy, approached me.
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.
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.
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.
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.
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.
O Indra, neither your actions nor those of others, nor mine—prosperity or decline, all that is indeed caused by circumstances.
I see you, the king of the gods, standing before me, shining with prosperity and radiance, and thundering above me.
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.
This is not the time for valor, but for patience. Time establishes everything; in the same way, time ripens all things.
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?
O king of the gods, indeed, the powers of all you twelve great-souled Ādityas have been taken by me.
O Vāsava, I alone carry up the waters, release them, heat and illumine the three worlds.
I am the master and Lord in the worlds: I protect, plunder, give, take, restrain, and control.
O lord of immortals, today my sovereignty has ended; for one overwhelmed by the army of Time, nothing at all appears clear to me.
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.
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.
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.
They say that Brahman is deep and profound, like a vast ocean; it is without beginning or end, imperishable, and truly supreme.
Those who are knowers of reality think that, having entered the mark in beings and itself being without mark, it is indeed eternal.
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.
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.
Some call him Agni, some call him Prajāpati; he is also called the seasons, months, fortnights, days, and likewise the moments.
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.
O Vāsava, countless Indras endowed with strength and heroism have passed away before, just as you, O lord of Śacī.
Even you, Śakra, the very strong king of the gods, though exceedingly powerful, when the destined time arrives, mighty Time will subdue.
He who takes all this, therefore, O Śakra, be steadfast. Neither by me, by you, nor by those before can he be surpassed.
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.
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.
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.
