14.012
वासुदेव उवाच॥
vāsudeva uvāca॥
[वासुदेव (vāsudeva) - Vāsudeva; उवाच (uvāca) - spoke;]
(Vāsudeva spoke.)
Vāsudeva said.
द्विविधो जायते व्याधिः शारीरो मानसस्तथा। परस्परं तयोर्जन्म निर्द्वंद्वं नोपलभ्यते ॥१४-१२-१॥
dvividho jāyate vyādhiḥ śārīro mānasas tathā। parasparaṃ tayor janma nirdvandvaṃ nopalabhyate ॥14-12-1॥
[द्विविधः (dvividhaḥ) - of two kinds; जायते (jāyate) - arises; व्याधिः (vyādhiḥ) - disease; शारीरः (śārīraḥ) - bodily; मानसः (mānasaḥ) - mental; तथा (tathā) - also; परस्परम् (parasparam) - mutually; तयोः (tayoḥ) - of those two; जन्म (janma) - origin; निर्द्वन्द्वम् (nirdvandvam) - free from duality; न (na) - not; उपलबध्यते (upalabhyate) - is found;]
(Of two kinds arises disease; bodily, mental, also. Mutually of those two origin free from duality not is found.)
Disease arises in two forms: bodily and mental. The origin of each is related to the other, and a state entirely free from both is not found. (14-12-1)
शरीरे जायते व्याधिः शारीरो नात्र संशयः। मानसो जायते व्याधिर्मनस्येवेति निश्चयः ॥१४-१२-२॥
śarīre jāyate vyādhiḥ śārīro nātra saṁśayaḥ। mānaso jāyate vyādhirmanasyeveti niścayaḥ॥14-12-2॥
[शरीरे (śarīre) - in the body; जायते (jāyate) - is born; व्याधिः (vyādhiḥ) - disease; शारीरः (śārīraḥ) - of the body; न (na) - not; अत्र (atra) - here; संशयः (saṁśayaḥ) - doubt; मानसः (mānasaḥ) - mental; जायते (jāyate) - arises; व्याधिः (vyādhiḥ) - disease; मनस्येव (manasyeva) - in the mind alone; इति (iti) - thus; निश्चयः (niścayaḥ) - certainty;]
(In the body arises disease, bodily not here doubt; mental arises disease, in the mind alone thus certainty.)
Disease arises in the body—of the body, there is no doubt. Mental disease arises in the mind alone; this is certain. (14-12-2)
शीतोष्णे चैव वायुश्च गुणा राजञ्शरीरजाः। तेषां गुणानां साम्यं चेत्तदाहुः स्वस्थलक्षणम् ॥ उष्णेन बाध्यते शीतं शीतेनोष्णं च बाध्यते ॥१४-१२-३॥
śītoṣṇe caiva vāyuśca guṇā rājañśarīrajāḥ। teṣāṃ guṇānāṃ sāṃyaṃ cettadahūḥ svasthalakṣaṇam ॥ uṣṇena bādhyate śītaṃ śītenoṣṇaṃ ca bādhyate ॥14-12-3॥
[शीतोष्णे (śītoṣṇe) - cold and heat; च (ca) - and; एव (eva) - indeed; वायुः (vāyuḥ) - wind; च (ca) - and; गुणाः (guṇāḥ) - qualities; राजन् (rājan) - O king; शरीरजाः (śarīrajāḥ) - arising from the body; तेषाम् (teṣām) - of these; गुणानाम् (guṇānām) - qualities; साम्यम् (sāmyam) - equilibrium; चेत् (cet) - if; तत् (tat) - that; आहुः (āhuḥ) - they declare; स्वस्थलक्षणम् (svasthalakṣaṇam) - characteristic of health; उष्णेन (uṣṇena) - by heat; बाध्यते (bādhyate) - is afflicted; शीतम् (śītam) - cold; शीतेन (śītena) - by cold; उष्णम् (uṣṇam) - heat; च (ca) - and; बाध्यते (bādhyate) - is afflicted;]
(Cold and heat and indeed wind, O king, are qualities arising from the body; if of these qualities there is equilibrium, that they declare the characteristic of health. By heat, cold is afflicted; by cold, heat and is afflicted.)
O king, cold, heat, and wind are bodily qualities; equilibrium of these qualities is said to be the characteristic of health. Cold is disturbed by heat, and heat is disturbed by cold. (14-12-3)
सत्त्वं रजस्तमश्चेति त्रयस्त्वात्मगुणाः स्मृताः। तेषां गुणानां साम्यं चेत्तदाहुः स्वस्थलक्षणम् ॥ तेषामन्यतमोत्सेके विधानमुपदिश्यते ॥१४-१२-४॥
sattvaṃ rajastamaś ceti trayas tv ātmaguṇāḥ smṛtāḥ। teṣāṃ guṇānāṃ sāmyam cet tad āhuḥ svasthalakṣaṇam ॥ teṣām anyatamotseke vidhānam upadiśyate ॥14-12-4॥
[सत्त्वम् (sattvam) (sattvam) - truthness; essence; clarity; रजस् (rajas) (rajas) - activity; passion; तमः (tamaḥ) (tamaḥ) - darkness; inertia; च (ca) (ca) - and; इति (iti) (iti) - thus; त्रयः (trayaḥ) (trayaḥ) - three; तु (tu) (tu) - indeed; आत्मगुणाः (ātmaguṇāḥ) (ātmaguṇāḥ) - natural qualities; attributes of self; स्मृताः (smṛtāḥ) (smṛtāḥ) - are considered; are mentioned; तेषाम् (teṣām) (teṣām) - of them; गुणानाम् (guṇānām) (guṇānām) - of qualities; साम्यम् (sāmyam) (sāmyam) - equilibrium; चेत् (cet) (cet) - if; तत् (tat) (tat) - that; आहु: (āhuḥ) (āhuḥ) - they say; स्वस्थलक्षणम् (svasthalakṣaṇam) (svasthalakṣaṇam) - the sign of health; तेषाम् (teṣām) (teṣām) - of them; अन्यतम (anyatama) (anyatama) - any one; उत्सेके (utseke) (utseke) - increase; preponderance; विधानम् (vidhānam) (vidhānam) - procedure; regulation; उपदिश्यते (upadiśyate) (upadiśyate) - is prescribed; is instructed;]
(Sattva, rajas and tamas thus indeed are the three natural qualities considered. Of these qualities, if there is equilibrium, that they say is the sign of health. Of them, upon the increase of any one, the procedure is prescribed. (14-12-4))
Sattva, rajas, and tamas are considered the three natural qualities. The equilibrium of these qualities is said to be the sign of health. If there is an increase of any one among them, the appropriate procedure is prescribed. (14-12-4)
हर्षेण बाध्यते शोको हर्षः शोकेन बाध्यते। कश्चिद्दुःखे वर्तमानः सुखस्य स्मर्तुमिच्छति ॥ कश्चित्सुखे वर्तमानो दुःखस्य स्मर्तुमिच्छति ॥१४-१२-५॥
harṣeṇa bādhyate śoko harṣaḥ śokena bādhyate। kaścid duḥkhe vartamānaḥ sukhasya smartum icchati॥ kaścit sukhe vartamānaḥ duḥkhasya smartum icchati॥14-12-5॥
[हर्षेण (harṣeṇa) (harṣeṇa) - by joy; बाध्यते (bādhyate) (bādhyate) - is afflicted; शोकः (śokaḥ) (śokaḥ) - sorrow; हर्षः (harṣaḥ) (harṣaḥ) - joy; शोकेन (śokena) (śokena) - by sorrow; बाध्यते (bādhyate) (bādhyate) - is afflicted; कश्चित् (kaścit) (kaścit) - someone; दुःखे (duḥkhe) (duḥkhe) - in misery; वर्तमानः (vartamānaḥ) (vartamānaḥ) - situated; सुखस्य (sukhasya) (sukhasya) - of happiness; स्मर्तुम् (smartum) (smartum) - to remember; इच्छति (icchati) (icchati) - wishes; कश्चित् (kaścit) (kaścit) - someone; सुखे (sukhe) (sukhe) - in happiness; वर्तमानः (vartamānaḥ) (vartamānaḥ) - situated; दुःखस्य (duḥkhasya) (duḥkhasya) - of misery; स्मर्तुम् (smartum) (smartum) - to remember; इच्छति (icchati) (icchati) - wishes;]
(By joy, sorrow is afflicted; joy is afflicted by sorrow. Someone situated in misery wishes to remember happiness. Someone situated in happiness wishes to remember misery. (14-12-5))
Sorrow is troubled by joy, and joy is troubled by sorrow. One who is experiencing misery desires to remember happiness, and one who is experiencing happiness desires to remember misery. (14-12-5)
स त्वं न दुःखी दुःखस्य न सुखी सुसुखस्य वा। स्मर्तुमिच्छसि कौन्तेय दिष्टं हि बलवत्तरम् ॥१४-१२-६॥
sa tvaṁ na duḥkhī duḥkhasya na sukhī susukhāsya vā. smartum icchasi kaunteya diṣṭaṁ hi balavattaram ॥14-12-6॥
[स (sa) - he; indeed; त्वं (tvaṁ) - you; न (na) - not; दुःखी (duḥkhī) - afflicted by sorrow; दुःखस्य (duḥkhasya) - of sorrow; न (na) - not; सुखी (sukhī) - afflicted by happiness; सुसुखस्य (susukhāsya) - of great happiness; वा (vā) - or; स्मर्तुम् (smartum) - to remember; इच्छसि (icchasi) - you wish; कौन्तेय (kaunteya) - O son of Kunti; दिष्टम् (diṣṭam) - fate; हि (hi) - indeed; बलवत्तरम् (balavattaram) - stronger;]
(He, you are not sorrowful of sorrow, not happy of great happiness, or. To remember you wish, O son of Kunti, fate indeed is stronger.)
You are not distressed by sorrow, nor happy even in great happiness. You wish to remember, O son of Kunti, but fate is truly more powerful. (14-12-6)
अथ वा ते स्वभावोऽयं येन पार्थावकृष्यसे। दृष्ट्वा सभागतां कृष्णामेकवस्त्रां रजस्वलाम् ॥ मिषतां पाण्डवेयानां न तत्संस्मर्तुमिच्छसि ॥१४-१२-७॥
atha vā te svabhāvo'yaṃ yena pārthāvakṛṣyase। dṛṣṭvā sabhāgatāṃ kṛṣṇāmekavastrāṃ rajasvalām ॥ miṣatāṃ pāṇḍaveyānāṃ na tatsaṃsmartumicchasi ॥14-12-7॥
[अथ (atha) - now then; वा (vā) - or; ते (te) - your; स्वभावः (svabhāvaḥ) - nature; अयम् (ayam) - this; येन (yena) - by which; पार्थौ (pārthau) - the sons of Pṛthā (the Pāṇḍavas, dual); अवकृष्यसे (avakṛṣyase) - you are dragged down; दृष्ट्वा (dṛṣṭvā) - having seen; सभागताम् (sabhāgatām) - arrived in the assembly; कृष्णाम् (kṛṣṇām) - Kṛṣṇā (Draupadī); एकवस्त्राम् (ekavastrām) - clothed in a single garment; रजस्वलाम् (rajasvalām) - menstruating; मिषताम् (miṣatām) - being witnessed by; पाण्डवेयानाम् (pāṇḍaveyānām) - of the sons of Pāṇḍu; न (na) - not; तत् (tat) - that; संस्मर्तुम् (saṃsmartum) - to remember; इच्छसि (icchasi) - you wish;]
(Now then, or your nature this by which the Pārthas are dragged down; having seen Kṛṣṇā arrived in the assembly, clothed in a single garment, menstruating; being witnessed by the sons of Pāṇḍu, not that to remember you wish.)
Or perhaps this is your nature, by which you drag down the Pāṇḍavas; having seen Draupadī come into the assembly, wearing a single garment and menstruating, witnessed by the sons of Pāṇḍu, that you do not wish to remember. (14-12-7)
प्रव्राजनं च नगरादजिनैश्च विवासनम्। महारण्यनिवासश्च न तस्य स्मर्तुमिच्छसि ॥१४-१२-८॥
pravrājanaṃ ca nagarād ajinaiś ca vivāsanam. mahāraṇya-nivāsaś ca na tasya smartum icchasi ॥14-12-8॥
[प्रव्राजनम् (pravrājanam) - banishment; च (ca) - and; नगरात् (nagarāt) - from the city; अजिनैः (ajinaiḥ) - by (wearing) deer-skins; च (ca) - and; विवासनम् (vivāsanam) - exile; महारण्यनिवासः (mahāraṇya-nivāsaḥ) - dwelling in the great forest; च (ca) - and; न (na) - not; तस्य (tasya) - of that; स्मर्तुम् (smartum) - to remember; इच्छसि (icchasi) - you wish;]
(Banishment and from the city, and by deer-skins exile, and dwelling in the great forest, not of that to remember you wish.)
You do not wish to remember the banishment from the city, the exile with deer-skins, and the dwelling in the great forest of that (person). (14-12-8)
जटासुरात्परिक्लेशश्चित्रसेनेन चाहवः। सैन्धवाच्च परिक्लेशो न तस्य स्मर्तुमिच्छसि ॥१४-१२-९॥
jaṭāsurāt parikleśaś citrasenena ca āhavaḥ। saindhavāt ca parikleśaḥ na tasya smartum icchasi॥14-12-9॥
[जटासुरात् (jaṭāsurāt) - from Jaṭāsura; परिक्लेशः (parikleśaḥ) - affliction; चित्रसेनेन (citrasenena) - by Citrasena; च (ca) - and; आहवः (āhavaḥ) - battle; सैन्धवात् (saindhavāt) - from Saindhava; च (ca) - and; परिक्लेशः (parikleśaḥ) - affliction; न (na) - not; तस्य (tasya) - that; स्मर्तुम् (smartum) - to remember; इच्छसि (icchasi) - you wish;]
(From Jaṭāsura, affliction; by Citrasena, and battle; from Saindhava, and affliction; not that to remember you wish.)
You do not wish to remember the affliction from Jaṭāsura, the battle with Citrasena, and the affliction from Saindhava. (14-12-9)
पुनरज्ञातचर्यायां कीचकेन पदा वधः। याज्ञसेन्यास्तदा पार्थ न तस्य स्मर्तुमिच्छसि ॥१४-१२-१०॥
punarajñātacaryāyāṃ kīcakena padā vadhaḥ। yājñasenyāstadā pārtha na tasya smartumicchasi ॥14-12-10॥
[पुनरज्ञातचर्यायां (punarajñātacaryāyām) - in the subsequent period of incognito; कीचकेन (kīcakena) - by Kīcaka; पदा (padā) - by the foot; वधः (vadhaḥ) - slaying; याज्ञसेन्याः (yājñasenyāḥ) - of Draupadī (daughter of Yajñasena); तदा (tadā) - then; पार्थ (pārtha) - O son of Pṛthā (Arjuna); न (na) - not; तस्य (tasya) - that; स्मर्तुम् (smartum) - to remember; इच्छसि (icchasi) - you wish;]
(In the subsequent period of incognito, the slaying by the foot by Kīcaka of Draupadī, then, O Pārtha, you do not wish to remember that.)
O Pārtha, you do not wish to remember how, during the subsequent period of incognito, Draupadī was slain by Kīcaka with his foot. (14-12-10)
यच्च ते द्रोणभीष्माभ्यां युद्धमासीदरिंदम। मनसैकेन योद्धव्यं तत्ते युद्धमुपस्थितम् ॥ तस्मादभ्युपगन्तव्यं युद्धाय भरतर्षभ ॥१४-१२-११॥
yacca te droṇabhīṣmābhyāṃ yuddham āsīdarindama। manasaikena yoddhavyaṃ tat te yuddham upasthitam॥ tasmād abhyupagantavyaṃ yuddhāya bharatarṣabha॥14-12-11॥
[यत् (yat) - which; च (ca) - and; ते (te) - by you; द्रोणभीष्माभ्याम् (droṇabhīṣmābhyām) - with Droṇa and Bhīṣma; युद्धम् (yuddham) - battle; आसीत् (āsīt) - was; अरिंदम (arindama) - O subduer of foes; मनसा (manasā) - with the mind; एकेन (ekena) - alone; योद्धव्यम् (yoddhavyam) - to be fought; तत् (tat) - that; ते (te) - for you; युद्धम् (yuddham) - battle; उपस्थितम् (upasthitam) - has arrived; तस्मात् (tasmāt) - therefore; अभ्युपगन्तव्यम् (abhyupagantavyam) - must be approached; युद्धाय (yuddhāya) - for battle; भरतर्षभ (bharatarṣabha) - O best of the Bhāratas;]
(And which battle with Droṇa and Bhīṣma was, O subduer of foes, with the mind alone to be fought—that battle for you has arrived. Therefore, must be approached for battle, O best of the Bhāratas. (14-12-11))
The battle you once fought with Droṇa and Bhīṣma with your mind alone, O conqueror of foes, that very battle has now come upon you. Therefore, you must face this fight, O best of the Bhāratas. (14-12-11)
परमव्यक्तरूपस्य परं मुक्त्वा स्वकर्मभिः। यत्र नैव शरैः कार्यं न भृत्यैर्न च बन्धुभिः ॥ आत्मनैकेन योद्धव्यं तत्ते युद्धमुपस्थितम् ॥१४-१२-१२॥
paramavyaktarūpasya paraṃ muktvā svakarmabhiḥ। yatra naiva śaraiḥ kāryaṃ na bhṛtyairna ca bandhubhiḥ॥ ātmanaikena yoddhavyaṃ tatte yuddhamupasthitam॥14-12-12॥
[परमव्यक्तरूपस्य (paramavyaktarūpasya) - of the one whose form is supreme and manifest; परम् (param) - beyond; मुक्त्वा (muktvā) - having abandoned; स्वकर्मभिः (svakarmabhiḥ) - by one's own actions; यत्र (yatra) - where; न (na) - not; एव (eva) - indeed; शरैः (śaraiḥ) - with arrows; कार्यं (kāryam) - action; न (na) - not; भृत्यैः (bhṛtyaiḥ) - with servants; न (na) - not; च (ca) - and; बन्धुभिः (bandhubhiḥ) - with kinsmen; आत्मना (ātmanā) - by oneself; एकेन (ekena) - alone; योद्धव्यम् (yoddhavyam) - to be fought; तत् (tat) - that; ते (te) - for you; युद्धम् (yuddham) - battle; उपस्थितम् (upasthitam) - has arrived;]
(Of the one whose form is supreme and manifest, having abandoned the beyond by one's own actions, where indeed action is not to be done with arrows, nor with servants nor with kinsmen, by oneself alone it is to be fought; that battle for you has arrived.)
The battle that has now come to you is one to be fought by you alone, having set aside all else, for it is not to be waged with arrows, nor with servants or kinsmen, but must be fought solely by yourself. (14-12-12)
तस्मिन्ननिर्जिते युद्धे कामवस्थां गमिष्यसि। एतज्ज्ञात्वा तु कौन्तेय कृतकृत्यो भविष्यसि ॥१४-१२-१३॥
tasminn anirjite yuddhe kāmavasthāṁ gamiṣyasi. etaj jñātvā tu kaunteya kṛtakṛtyo bhaviṣyasi ॥14-12-13॥
[तस्मिन् (tasmin) - in that; (locative singular of tat; अनिर्जिते (anirjite) - not conquered; (locative singular of anirjita; युद्धे (yuddhe) - battle; (locative singular of yuddha; कामवस्थाम् (kāmavasthām) - state of desire; (accusative singular of kāmavasthā; गमिष्यसि (gamiṣyasi) - you will go; (second person singular future of √gam; एतत् (etaj) - this; (accusative singular neuter of etat; ज्ञात्वा (jñātvā) - having known; (absolutive of √jñā; तु (tu) - but; कौन्तेय (kaunteya) - O son of Kunti; (vocative singular; कृतकृत्यः (kṛtakṛtyaḥ) - one who has done what is to be done; (nominative singular masculine; भविष्यसि (bhaviṣyasi) - you will become; (second person singular future of √bhū;]
(In that unconquered battle you will go to the state of desire. Having known this, but O son of Kunti, you will become one who has done what is to be done.)
If that battle is not won, you will fall into a state of desire; but knowing this, O son of Kunti, you will fulfill your duty. (14-12-13)
एतां बुद्धिं विनिश्चित्य भूतानामागतिं गतिम्। पितृपैतामहे वृत्ते शाधि राज्यं यथोचितम् ॥१४-१२-१४॥
etāṃ buddhiṃ viniścitya bhūtānām āgatiṃ gatim. pitṛpaitāmahe vṛtte śādhi rājyaṃ yathocitam ॥14-12-14॥
[एतां (etāṃ) - this; (accusative singular, feminine); बुद्धिं (buddhiṃ) - understanding; decision; (accusative singular, feminine); विनिश्चित्य (viniścitya) - having ascertained; having decided; (absolutive from 'vi-niś-ci', to ascertain); भूतानाम् (bhūtānām) - of beings; of creatures; (genitive plural, neuter); आगतिं (āgatiṃ) - arrival; coming; (accusative singular, feminine); गतिम् (gatim) - course; way; (accusative singular, feminine); पितृपैतामहे (pitṛpaitāmahe) - ancestral, belonging to father and grandfather; (locative singular, neuter or adjective); वृत्ते (vṛtte) - conduct; custom; (locative singular, neuter); शाधि (śādhi) - govern; rule; command; (2nd person singular, imperative, active voice); राज्यम् (rājyaṃ) - kingdom; realm; (accusative singular, neuter); यथोचितम् (yathocitam) - as is proper; as is appropriate; (indeclinable);]
(Having ascertained this understanding, the arrival and course of beings, in the conduct of ancestors and grandfathers, govern the kingdom as is proper.)
Having determined this understanding regarding the coming and going of beings, govern the kingdom properly in accordance with ancestral customs. (14-12-14)
