12.219
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (he) spoke;]
(Bhīṣma said;)
Bhīṣma said.
अत्रैवोदाहरन्तीममितिहासं पुरातनम्। शतक्रतोश्च संवादं नमुचेश्च युधिष्ठिर ॥१२-२१९-१॥
atraivodāharantīmam itihāsaṃ purātanam। śatakratoś ca saṃvādaṃ namuceś ca yudhiṣṭhira ॥12-219-1॥
[अत्रैव (atraiva) - right here; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; शतक्रतोः (śatakratoḥ) - of Śatakratu (Indra); च (ca) - and; संवादम् (saṃvādam) - dialogue; नमुचेः (namuceḥ) - of Namuci; च (ca) - and; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira;]
(Right here they cite this ancient history: the dialogue of Śatakratu (Indra) and Namuci, O Yudhiṣṭhira.)
Right here, O Yudhiṣṭhira, they recount this ancient story: the conversation between Śatakratu (Indra) and Namuci.
श्रियाविहीनमासीनमक्षोभ्यमिवसागरम्। भवाभवज्ञंभूतानामित्युवाचपुरंदरः॥१२-२१९-२॥
śriyā vihīnam āsīnam akṣobhyam iva sāgaram। bhavābhava-jñam bhūtānām iti uvāca puraṃdaraḥ॥12-219-2॥
[श्रियाः (śriyāḥ) - of fortune; विहीनम् (vihīnam) - bereft; आसीनम् (āsīnam) - seated; अक्षोभ्यम् (akṣobhyam) - unshakable; इव (iva) - like; सागरम् (sāgaram) - ocean; भव-अभव-ज्ञम् (bhava-abhava-jñam) - knower of existence and non-existence; भूतानाम् (bhūtānām) - of beings; इति (iti) - thus; उवाच (uvāca) - said; पुरंदरः (puraṃdaraḥ) - Purandara (Indra);]
(Seated bereft of fortune, unshakable like the ocean, the knower of existence and non-existence of beings—thus spoke Purandara.)
Purandara (Indra) spoke thus to the one who, though bereft of fortune, sat unshaken like the ocean and was the knower of the existence and non-existence of beings.
बद्धः पाशैश्च्युतः स्थानाद्द्विषतां वशमागतः। श्रिया विहीनो नमुचे शोचस्याहो न शोचसि ॥१२-२१९-३॥
baddhaḥ pāśaiś cyutaḥ sthānād dviṣatāṃ vaśam āgataḥ। śriyā vihīno namuce śocasy āho na śocasi॥12-219-3॥
[बद्धः (baddhaḥ) - bound; पाशैः (pāśaiḥ) - by fetters; च्युतः (cyutaḥ) - fallen; स्थानात् (sthānāt) - from position; द्विषताम् (dviṣatām) - of enemies; वशम् (vaśam) - control; आगतः (āgataḥ) - come; श्रिया (śriyā) - by prosperity; विहीनः (vihīnaḥ) - deprived; नमुचे (namuce) - O Namuci; शोचसि (śocasi) - you grieve; आहो (āho) - alas; न (na) - not; शोचसि (śocasi) - you grieve;]
(Bound by fetters, fallen from position, come under the control of enemies, deprived of prosperity, O Namuci, you grieve; alas, you do not grieve.)
O Namuci, you are bound by fetters, fallen from your position, under the control of enemies, and deprived of prosperity. Alas, you grieve, yet you do not grieve.
नमुचिरुवाच॥
namuciruvāca॥
[नमुचि (namuci) - Namuci; (proper noun, name of a demon); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Namuci said;)
Namuci said.
अनवाप्यं च शोकेन शरीरं चोपतप्यते। अमित्राश्च प्रहृष्यन्ति नास्ति शोके सहायता ॥१२-२१९-४॥
anavāpyaṃ ca śokena śarīraṃ copatapyate। amitrāś ca prahṛṣyanti nāsti śoke sahāyatā ॥12-219-4॥
[अनवाप्यं (anavāpyaṃ) - not attained; च (ca) - and; शोकेन (śokena) - by grief; शरीरं (śarīraṃ) - body; च (ca) - and; उपतप्यते (upatapyate) - is tormented; अमित्राः (amitrāḥ) - enemies; च (ca) - and; प्रहृष्यन्ति (prahṛṣyanti) - rejoice; नास्ति (nāsti) - there is not; शोके (śoke) - in grief; सहायता (sahāyatā) - help;]
(Not attained and by grief the body is tormented; and enemies rejoice; there is not in grief help.)
When something is not attained and the body is tormented by grief, enemies rejoice; there is no help in grief.
तस्माच्छक्र न शोचामि सर्वं ह्येवेदमन्तवत्। सन्तापाद्भ्रश्यते रूपं धर्मश्चैव सुरेश्वर ॥१२-२१९-५॥
tasmācchakra na śocāmi sarvaṃ hyevedamantavat। santāpādbhraśyate rūpaṃ dharmaścaiva sureśvara ॥12-219-5॥
[तस्मात् (tasmāt) - therefore; छक्र (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; सन्तापात् (santāpāt) - from affliction; भ्रश्यते (bhraśyate) - is lost; रूपम् (rūpam) - form; धर्मः (dharmaḥ) - righteousness; च (ca) - and; एव (eva) - indeed; सुरेश्वर (sureśvara) - O lord of the gods;]
(Therefore, O Śakra, I do not grieve; all this indeed certainly is having an end. From affliction, form is lost and righteousness indeed, O lord of the gods.)
Therefore, O Śakra, I do not grieve; for all this is perishable. By affliction, beauty is lost and even righteousness, O lord of the gods.
विनीय खलु तद्दुःखमागतं वैमनस्यजम्। ध्यातव्यं मनसा हृद्यं कल्याणं संविजानता ॥१२-२१९-६॥
vinīya khalu tadd duḥkham āgataṃ vaimanasya-jam। dhyātavyaṃ manasā hṛdyaṃ kalyāṇaṃ saṃvijānata ॥12-219-6॥
[विनीय (vinīya) - having dispelled; खलु (khalu) - indeed; तत् (tat) - that; दुःखम् (duḥkham) - suffering; आगतं (āgatam) - arisen; वैमनस्यजम् (vaimanasya-jam) - born of dejection; ध्यातव्यम् (dhyātavyam) - should be meditated upon; मनसा (manasā) - with the mind; हृद्यं (hṛdyam) - pleasing to the heart; कल्याणम् (kalyāṇam) - auspicious; संविजानता (saṃvijānata) - by one who is wise;]
(Having dispelled indeed that suffering arisen from dejection, one who is wise should meditate with the mind on what is pleasing to the heart and auspicious.)
After dispelling the suffering that has arisen from dejection, a wise person should contemplate with their mind on what is wholesome and pleasing to the heart.
यथा यथा हि पुरुषः कल्याणे कुरुते मनः। तदैवास्य प्रसीदन्ति सर्वार्था नात्र संशयः ॥१२-२१९-७॥
yathā yathā hi puruṣaḥ kalyāṇe kurute manaḥ। tadaivāsya prasīdanti sarvārthā nātra saṃśayaḥ॥12-219-7॥
[यथा यथा (yathā yathā) - in whatever manner; in whatever manner; हि (hi) - indeed; पुरुषः (puruṣaḥ) - man; कल्याणे (kalyāṇe) - in auspiciousness; कुरुते (kurute) - makes; मनः (manaḥ) - mind; तदा एव (tadā eva) - then itself; अस्य (asya) - his; प्रसीदन्ति (prasīdanti) - become favorable; सर्वार्थाः (sarvārthāḥ) - all aims; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(In whatever manner, in whatever manner indeed a man makes (his) mind in auspiciousness, then itself all his aims become favorable; here there is no doubt.)
As a man directs his mind towards auspiciousness, so do all his aims become favorable; there is no doubt about this.
एकः शास्ता न द्वितीयोऽस्ति शास्ता; गर्भे शयानं पुरुषं शास्ति शास्ता। तेनानुशिष्टः प्रवणादिवोदकं; यथा नियुक्तोऽस्मि तथा वहामि ॥१२-२१९-८॥
ekaḥ śāstā na dvitīyo'sti śāstā; garbhe śayānaṃ puruṣaṃ śāsti śāstā. tenānuśiṣṭaḥ pravaṇādivodakaṃ; yathā niyukto'smi tathā vahāmi ॥12-219-8॥
[एकः (ekaḥ) - one; शास्ता (śāstā) - teacher; न (na) - not; द्वितीयः (dvitīyaḥ) - second; अस्ति (asti) - is; शास्ता (śāstā) - teacher; गर्भे (garbhe) - in the womb; शयानम् (śayānam) - lying; पुरुषम् (puruṣam) - person; शास्ति (śāsti) - teaches; शास्ता (śāstā) - teacher; तेन (tena) - by him; अनुशिष्टः (anuśiṣṭaḥ) - instructed; प्रवणात् (pravaṇāt) - from a slope; इव (iva) - like; उदकम् (udakam) - water; यथा (yathā) - as; नियुक्तः (niyuktaḥ) - appointed; अस्मि (asmi) - I am; तथा (tathā) - so; वहामि (vahāmi) - I carry;]
(One teacher, not a second teacher is; in the womb lying person teaches the teacher. By him instructed, from a slope like water; as appointed I am, so I carry.)
There is only one teacher, there is no second teacher; the teacher instructs even the person lying in the womb. Instructed by him, I flow like water from a slope; as I am appointed, so do I act. (12-219-8)
भावाभावावभिजानन्गरीयो; जानामि श्रेयो न तु तत्करोमि। आशाः सुशर्म्याः सुहृदां सुकुर्व; न्यथा नियुक्तोऽस्मि तथा वहामि ॥१२-२१९-९॥
bhāvābhāvāvabhijānan garīyo; jānāmi śreyo na tu tat karomi. āśāḥ suśarmyāḥ suhṛdāṃ sukurva; nyathā niyukto'smi tathā vahāmi ॥12-219-9॥
[भाव-अभाव-अवभिजानन् (bhāva-abhāva-avabhijānan) - knowing (the) existence and non-existence; गरीयः (garīyaḥ) - greater; जानामि (jānāmi) - I know; श्रेयः (śreyaḥ) - the better; न (na) - not; तु (tu) - but; तत् (tat) - that; करोमि (karomi) - I do; आशाः (āśāḥ) - hopes; सुशर्म्याः (suśarmyāḥ) - of Suśarmā; सुहृदाम् (suhṛdām) - of the friends; सुकुर्वन् (sukurvan) - well-doing; यथा (yathā) - as; नियुक्तः (niyuktaḥ) - appointed; अस्मि (asmi) - I am; तथा (tathā) - so; वहामि (vahāmi) - I carry; ॥१२-२१९-९॥ (॥12-219-9॥) - ॥12-219-9॥;]
(Knowing existence and non-existence, (I am) greater; I know the better, but I do not do that. The hopes of Suśarmā's friends, doing well; as I am appointed, so I carry (them).)
I understand what is real and unreal and am superior; I know what is better, but I do not act accordingly. I fulfill the hopes of Suśarmā's friends as I have been appointed, and thus I carry out my duty.
यथा यथास्य प्राप्तव्यं प्राप्नोत्येव तथा तथा। भवितव्यं यथा यच्च भवत्येव तथा तथा ॥१२-२१९-१०॥
yathā yathāsya prāptavyaṃ prāpnotyeva tathā tathā। bhavitavyaṃ yathā yacca bhavatyeva tathā tathā ॥12-219-10॥
[यथा (yathā) - as; in whatever manner; यथा (yathā) - as; in whatever manner; अस्य (asya) - of him; of this; प्राप्तव्यं (prāptavyam) - what is to be obtained; what is destined to be attained; प्राप्नोति (prāpnoti) - he attains; he obtains; एव (eva) - indeed; certainly; तथा (tathā) - so; in that way; तथा (tathā) - so; in that way; भवितव्यं (bhavitavyam) - what is to happen; what is destined to be; यथा (yathā) - as; in whatever manner; यत् (yat) - what; that which; च (ca) - and; भवति (bhavati) - it happens; it becomes; एव (eva) - indeed; certainly; तथा (tathā) - so; in that way; तथा (tathā) - so; in that way;]
(As, as for him, what is to be obtained, he indeed obtains so, so. What is to happen, as and what happens indeed, so, so.)
Whatever is destined for a person, he certainly attains in that very way. Whatever is destined to happen, happens exactly in that way.
यत्र यत्रैव संयुङ्क्ते धाता गर्भं पुनः पुनः। तत्र तत्रैव वसति न यत्र स्वयमिच्छति ॥१२-२१९-११॥
yatra yatraiva saṃyuṅkte dhātā garbhaṃ punaḥ punaḥ। tatra tatraiva vasati na yatra svayamicchati ॥12-219-11॥
[यत्र (yatra) - where; यत्रैव (yatraiva) - wherever indeed; संयुङ्क्ते (saṃyuṅkte) - is joined; धाता (dhātā) - the creator; गर्भं (garbhaṃ) - the womb; पुनः (punaḥ) - again; पुनः (punaḥ) - again; तत्र (tatra) - there; तत्रैव (tatraiva) - just there; वसति (vasati) - dwells; न (na) - not; यत्र (yatra) - where; स्वयम् (svayam) - by oneself; इच्छति (icchati) - desires;]
(Wherever indeed the creator joins the womb again and again, there just there dwells (the soul), not where it desires by itself.)
Wherever the creator unites the womb again and again, there alone the soul dwells, not where it wishes by itself.
भावो योऽयमनुप्राप्तो भवितव्यमिदं मम। इति यस्य सदा भावो न स मुह्येत्कदाचन ॥१२-२१९-१२॥
bhāvo yo'ayam anuprāpto bhavitavyam idaṃ mama | iti yasya sadā bhāvo na sa muhyet kadācana ||12-219-12||
[भावः (bhāvaḥ) - state; essence; यः (yaḥ) - which; who; अयम् (ayam) - this; अनुप्राप्तः (anuprāptaḥ) - has come; has arrived; भवितव्यम् (bhavitavyam) - what is to be; destined; इदं (idaṃ) - this; मम (mama) - of me; my; इति (iti) - thus; so; यस्य (yasya) - whose; सदा (sadā) - always; भावः (bhāvaḥ) - state; disposition; न (na) - not; सः (saḥ) - he; मुह्येत् (muhyet) - becomes deluded; confused; कदाचन (kadācana) - at any time; ever;]
(The state which has come—'this is destined for me'—whose state is always thus, he is never deluded at any time.)
He whose disposition is always, 'This is destined for me,' is never deluded at any time.
पर्यायैर्हन्यमानानामभियोक्ता न विद्यते। दुःखमेतत्तु यद्द्वेष्टा कर्ताहमिति मन्यते ॥१२-२१९-१३॥
paryāyair hanyamānānām abhiyoktā na vidyate। duḥkham etat tu yad dveṣṭā kartāham iti manyate ॥12-219-13॥
[पर्यायैः (paryāyaiḥ) - by turns; by various means; हन्यमानानाम् (hanyamānānām) - of those being killed; अभियोक्ता (abhiyoktā) - accuser; न (na) - not; विद्यते (vidyate) - exists; दुःखम् (duḥkham) - pain; suffering; एतत् (etat) - this; तु (tu) - but; यत् (yat) - that; द्वेष्टा (dveṣṭā) - hater; one who hates; कर्ता (kartā) - doer; agent; अहम् (aham) - I; इति (iti) - thus; मन्यते (manyate) - thinks; considers;]
(By various means, of those being killed, an accuser does not exist. This suffering, but, is that which the hater thinks, 'I am the doer.')
There is no accuser for those who are being killed by various means. The real suffering is when the one who hates thinks, 'I am the doer.'
ऋषींश्च देवांश्च महासुरांश्च; त्रैविद्यवृद्धांश्च वने मुनींश्च। कान्नापदो नोपनमन्ति लोके; परावरज्ञास्तु न सम्भ्रमन्ति ॥१२-२१९-१४॥
ṛṣīṃś ca devāṃś ca mahāsurāṃś ca; traividyavṛddhāṃś ca vane munīṃś ca. kānnāpadō nōpanamanti lōkē; parāvarajñās tu na sambhramanti ॥12-219-14॥
[ऋषीन् (ṛṣīn) - sages; च (ca) - and; देवान् (devān) - gods; च (ca) - and; महासुरान् (mahāsurān) - great asuras; च (ca) - and; त्रैविद्यवृद्धान् (traividyavṛddhān) - elders versed in the three Vedas; च (ca) - and; वने (vane) - in the forest; मुनीन् (munīn) - sages; च (ca) - and; कान्नापदः (kānnāpadaḥ) - those who are not learned; न (na) - not; उपनमन्ति (upanamanti) - approach; लोके (loke) - in the world; परावरज्ञाः (parāvarajñāḥ) - knowers of the higher and lower; तु (tu) - but; न (na) - not; सम्भ्रमन्ति (sambhramanti) - are confused;]
(Sages and gods and great asuras; elders versed in the three Vedas and sages in the forest; those who are not learned do not approach in the world; but knowers of the higher and lower are not confused.)
Sages, gods, great asuras, elders learned in the three Vedas, and forest sages—those who are unlearned do not approach them in the world; but those who know both the higher and lower truths are never confused.
न पण्डितः क्रुध्यति नापि सज्जते; न चापि संसीदति न प्रहृष्यति। न चार्थकृच्छ्रव्यसनेषु शोचति; स्थितः प्रकृत्या हिमवानिवाचलः ॥१२-२१९-१५॥
na paṇḍitaḥ krudhyati nāpi sajjate; na cāpi saṃsīdati na prahṛṣyati. na cārthakṛcchravyasaneṣu śocati; sthitaḥ prakṛtyā himavānivācalaḥ ॥12-219-15॥
[न (na) - not; पण्डितः (paṇḍitaḥ) - the wise one; क्रुध्यति (krudhyati) - becomes angry; नापि (nāpi) - nor also; सज्जते (sajjate) - attaches himself; न (na) - not; चापि (cāpi) - and also; संसीदति (saṃsīdati) - despairs; न (na) - not; प्रहृष्यति (prahṛṣyati) - rejoices; न (na) - not; च (ca) - and; अर्थकृच्छ्रव्यसनेषु (arthakṛcchravyasaneṣu) - in calamities relating to wealth; शोचति (śocati) - grieves; स्थितः (sthitaḥ) - remaining; प्रकृत्या (prakṛtyā) - by nature; हिमवान् (himavān) - Himalaya; इव (iva) - like; अचलः (acalaḥ) - mountain;]
(Not the wise one becomes angry, nor also attaches himself; nor also despairs, nor rejoices. Nor in calamities relating to wealth does he grieve; remaining by nature like the Himalaya mountain.)
The wise person neither becomes angry nor gets attached; he neither despairs nor rejoices. He does not grieve even in financial calamities; by nature, he remains steady like the Himalaya mountain.
यमर्थसिद्धिः परमा न हर्षये; त्तथैव काले व्यसनं न मोहयेत्। सुखं च दुःखं च तथैव मध्यमं; निषेवते यः स धुरन्धरो नरः ॥१२-२१९-१६॥
yamarthasiddhiḥ paramā na harṣaye; tathaiva kāle vyasanaṃ na mohayet. sukhaṃ ca duḥkhaṃ ca tathaiva madhyamaṃ; niṣevate yaḥ sa dhurandharo naraḥ ॥12-219-16॥
[यम् (yam) - whom; अर्थसिद्धिः (arthasiddhiḥ) - attainment of objectives; परमा (paramā) - supreme; न (na) - not; हर्षये (harṣaye) - causes to rejoice; तथा (tathā) - in the same way; एव (eva) - indeed; काले (kāle) - in time; व्यसनम् (vyasanam) - misfortune; न (na) - not; मोहयेत् (mohayet) - causes to delude; सुखम् (sukham) - happiness; च (ca) - and; दुःखम् (duḥkham) - sorrow; च (ca) - and; तथा (tathā) - in the same way; एव (eva) - indeed; मध्यमम् (madhyamam) - the middle; निषेवते (niṣevate) - engages with; यः (yaḥ) - who; सः (saḥ) - he; धुरन्धरः (dhurandharaḥ) - pillar; नरः (naraḥ) - man;]
(Whom the attainment of objectives, supreme, does not cause to rejoice; in the same way, in time, misfortune does not cause to delude. Happiness and sorrow and in the same way the middle; engages with who, he is the pillar man.)
He whom the attainment of the highest objectives does not elate, nor does misfortune at any time delude; who engages equally with happiness, sorrow, and the neutral, he is a steadfast man.
यां यामवस्थां पुरुषोऽधिगच्छे; त्तस्यां रमेतापरितप्यमानः। एवं प्रवृद्धं प्रणुदेन्मनोजं; सन्तापमायासकरं शरीरात् ॥१२-२१९-१७॥
yāṃ yām avasthāṃ puruṣo'dhigacche; tasyāṃ rametāparitapyamānaḥ। evaṃ pravṛddhaṃ praṇuden manojaṃ; santāpam āyāsakaraṃ śarīrāt ॥12-219-17॥
[याम् (yām) - which; (feminine accusative singular); याम् (yām) - which; (feminine accusative singular); अवस्थाम् (avasthām) - state; condition; पुरुषः (puruṣaḥ) - man; person; अधिगच्छेत् (adhigacchet) - might attain; might reach; तस्याम् (tasyām) - in that; (feminine locative singular); रमेत (rameta) - should delight; should find pleasure; अपरितप्यमानः (aparitapyamānaḥ) - not being tormented; not being afflicted; एवम् (evam) - thus; in this way; प्रवृद्धम् (pravṛddham) - grown; increased; प्रणुदेत् (praṇudet) - should drive away; should dispel; मनो-जम् (manojam) - born of mind; mental; सन्तापम् (santāpam) - affliction; suffering; आयासकरम् (āyāsakaram) - causing toil; causing distress; शरीरात् (śarīrāt) - from the body;]
(Whichever state a man might attain, in that he should delight, not being tormented. Thus, he should drive away the mental affliction, causing distress, from the body.)
Whatever state a person attains, he should find contentment in it without distress. In this way, one should dispel the mental suffering and toil from the body.
तत्सदः स परिषत्सभासदः; प्राप्य यो न कुरुते सभाभयम्। धर्मतत्त्वमवगाह्य बुद्धिमा; न्योऽभ्युपैति स पुमान्धुरन्धरः ॥१२-२१९-१८॥
tatsadaḥ sa pariṣatsabhāsadaḥ; prāpya yo na kurute sabhābhayam. dharmatattvamavagāhya buddhimā; nyo'bhyupaiti sa pumāndhurandharaḥ ॥12-219-18॥
[तत्सदः (tatsadaḥ) - that assembly-member; सः (saḥ) - he; परिषत्-सभा-सदः (pariṣat-sabhā-sadaḥ) - council-assembly-member; प्राप्य (prāpya) - having attained; यः (yaḥ) - who; न (na) - not; कुरुते (kurute) - does; सभा-भयम् (sabhā-bhayam) - assembly-fear; धर्म-तत्त्वम् (dharma-tattvam) - essence of dharma; अवगाह्य (avagāhya) - having plunged into; बुद्धिमान् (buddhimān) - wise; न्यः (nyaḥ) - down; अभ्युपैति (abhyupaiti) - approaches; सः (saḥ) - he; पुमान् (pumān) - man; धुरन्धरः (dhurandharaḥ) - burden-bearer;]
(That assembly-member, he, council-assembly-member; having attained, who does not do assembly-fear. Having plunged into the essence of dharma, wise, down approaches, he, man, burden-bearer.)
He who, having attained the status of an assembly-member, does not fear the assembly, and who, having plunged into the essence of dharma, approaches with wisdom, he is truly a man capable of bearing burdens.
प्राज्ञस्य कर्माणि दुरन्वयानि; न वै प्राज्ञो मुह्यति मोहकाले। स्थानाच्च्युतश्चेन्न मुमोह गौतम; स्तावत्कृच्छ्रामापदं प्राप्य वृद्धः ॥१२-२१९-१९॥
prājñasya karmāṇi duranvayāni; na vai prājño muhyati mohakāle. sthānāccyutaścenn mumoha gautama; stāvatkṛcchrāmāpadaṃ prāpya vṛddhaḥ ॥12-219-19॥
[प्राज्ञस्य (prājñasya) - of the wise; कर्माणि (karmāṇi) - actions; दुरन्वयानि (duranvayāni) - difficult to comprehend; न (na) - not; वै (vai) - indeed; प्राज्ञः (prājñaḥ) - the wise; मुह्यति (muhyati) - becomes deluded; मोहकाले (mohakāle) - at the time of delusion; स्थानात् (sthānāt) - from position; च्युतः (cyutaḥ) - fallen; चेत् (cet) - if; न (na) - not; मुमोह (mumoha) - became deluded; गौतम (gautama) - O Gautama; स्तावत् (stāvat) - so long; कृच्छ्र (kṛcchra) - difficulty; आपदं (āpadaṃ) - calamity; प्राप्य (prāpya) - having attained; वृद्धः (vṛddhaḥ) - the old man;]
(The actions of the wise are difficult to comprehend; indeed, the wise does not become deluded at the time of delusion. If, O Gautama, having fallen from position, the old man did not become deluded, so long as he, having attained a great calamity, (remained thus).)
The actions of the wise are hard to understand; truly, the wise do not lose their composure even in times of confusion. O Gautama, if the old man did not become deluded after falling from his position, it was only because he had already endured great hardship.
न मन्त्रबलवीर्येण प्रज्ञया पौरुषेण वा। अलभ्यं लभते मर्त्यस्तत्र का परिदेवना ॥१२-२१९-२०॥
na mantrabalavīryeṇa prajñayā pauruṣeṇa vā। alabhyam labhate martyas tatra kā paridevanā ॥12-219-20॥
[न (na) - not; मन्त्रबलवीर्येण (mantrabalavīryeṇa) - by the strength and power of mantra; प्रज्ञया (prajñayā) - by wisdom; पौरुषेण (pauruṣeṇa) - by manliness; वा (vā) - or; अलभ्यं (alabhyam) - unattainable; लभते (labhate) - obtains; मर्त्यः (martyaḥ) - mortal; तत्र (tatra) - there; का (kā) - what; परिदेवना (paridevanā) - lamentation;]
(Not by the strength and power of mantra, by wisdom, or by manliness does a mortal obtain the unattainable there; what lamentation is there?)
A mortal cannot attain what is unattainable by mantra, strength, wisdom, or manliness; so what is the use of lamenting over it?
यदेवमनुजातस्य धातारो विदधुः पुरा। तदेवानुभविष्यामि किं मे मृत्युः करिष्यति ॥१२-२१९-२१॥
yadeva manujātasya dhātāro vidadhuḥ purā। tadeva anubhaviṣyāmi kiṃ me mṛtyuḥ kariṣyati ॥12-219-21॥
[यत् (yat) - which; एव (eva) - indeed; मनुजातस्य (manujātasya) - of one born as a man; धातारः (dhātāraḥ) - the creators; विदधुः (vidadhuḥ) - have ordained; पुरा (purā) - formerly; तत् (tat) - that; एव (eva) - indeed; अनुभविष्यामि (anubhaviṣyāmi) - I shall experience; किम् (kim) - what; मे (me) - to me; मृत्युः (mṛtyuḥ) - death; करिष्यति (kariṣyati) - will do;]
(Which indeed the creators have ordained formerly for one born as a man, that indeed I shall experience. What will death do to me?)
Whatever the creators have destined for one born as a human, I will experience exactly that. What can death do to me?
लब्धव्यान्येव लभते गन्तव्यान्येव गच्छति। प्राप्तव्यान्येव प्राप्नोति दुःखानि च सुखानि च ॥१२-२१९-२२॥
labdhavyānyeva labhate gantavyānyeva gacchati। prāptavyānyeva prāpnoti duḥkhāni ca sukhāni ca ॥12-219-22॥
[लब्धव्यानि (labdhavyāni) - things to be obtained; एव (eva) - indeed; लभते (labhate) - obtains; गन्तव्यानि (gantavyāni) - places to be gone; एव (eva) - indeed; गच्छति (gacchati) - goes; प्राप्तव्यानि (prāptavyāni) - things to be attained; एव (eva) - indeed; प्राप्नोति (prāpnoti) - attains; दुःखानि (duḥkhāni) - sorrows; च (ca) - and; सुखानि (sukhāni) - pleasures; च (ca) - and;]
(He obtains only those things that are to be obtained; he goes only to those places that are to be gone; he attains only those things that are to be attained; both sorrows and pleasures.)
One attains only what is destined to be attained, goes only where one is destined to go, and experiences both sorrow and happiness as destined.
एतद्विदित्वा कार्त्स्न्येन यो न मुह्यति मानवः। कुशलः सुखदुःखेषु स वै सर्वधनेश्वरः ॥१२-२१९-२३॥
etadviditvā kārtsnyena yo na muhyati mānavaḥ। kuśalaḥ sukhaduḥkheṣu sa vai sarvadhaneśvaraḥ ॥12-219-23॥
[एतत् (etat) - this; विदित्वा (viditvā) - having known; कार्त्स्न्येन (kārtsnyena) - entirely; यः (yaḥ) - who; न (na) - not; मुह्यति (muhyati) - is deluded; मानवः (mānavaḥ) - man; कुशलः (kuśalaḥ) - skilled; सुखदुःखेषु (sukhaduḥkheṣu) - in pleasure and pain; स (sa) - he; वै (vai) - indeed; सर्वधनेश्वरः (sarvadhaneśvaraḥ) - lord of all wealth;]
(Having known this entirely, the man who is not deluded, skilled in pleasure and pain, he indeed is the lord of all wealth.)
He who, having fully understood this, is not deluded, and who is skilled in both pleasure and pain, is truly the master of all riches.
