भीष्म उवाच पुनरेव तु तं शक्रः प्रहसन्निदमब्रवीत्। निःश्वसन्तं यथा नागं प्रव्याहाराय भारत॥
Bhishma said Again, laughing at Vali who was sighing like a snake, Shakra addressed him for saying something more painful than what he had said before.
शक्र उवाच यत् तद् यानसहस्रेण ज्ञातिभिः परिवारितः। लोकान् प्रतापयन् सर्वान् यास्यस्मानवितर्कयन्॥
Shakra said Formerly, attended by a train consisting of thousands of vehicles and kinsmen, you used to march, burning all the worlds with your splendour and disregarding us all.
दृष्ट्वा सुकृपणां चेमामवस्थामात्मनो बले। ज्ञातिमित्रपरित्यक्तः शोचस्याहो न शोचसि॥
You are now, however, deserted by both kinsmen and friends. Beholding this miserable condition of yours, do you or do you not indulge in grief?
प्रीतिं प्राप्यातुलां पूर्वं लोकांश्चात्मवशे स्थितान्। विनिपातमिमं बाह्यं शोचस्याहो न शोचसि॥
Formerly all the worlds were under your sway and great was your joy. I ask, do you or you not grieve now, for this loss of your splendour?
बलिरुवाच अनित्यमुपलक्ष्येह कालपर्यायधर्मतः। तस्माच्छक न शोचामि सर्वं ह्येवेदमन्तवत्॥
Vali said Regarding all this as transitory,-due, indeed, to the course of time,-I do not, O Shakra, grieve. These things have an end.
अन्वन्त इमे देहा भूतानां च सुराधिप। तेन शक न शोचामि नापराधादिदं मम॥
These bodies of creatures, O king of the celestials, are all transitory. Therefore, 0 Shakra, I do not grieve. Nor is this form due to any fault of mine.
जीवितं च शरीरं च जात्यैव सह जायते। उमे सह विवर्धते उभे सह विनश्यतः॥
The animating principle and the body come into existence simultaneously for their own nature. They grow together and meet with destruction together.
न हीदृशमहं भावमवशः प्राप्य केवलम्। यदेवमभिजानामि का व्यथा मे विजानतः॥
Having obtained this form of birth I have not been enslaved by it for good. Since I know this, I have no cause for sorrow.
भूतानां निधनं निष्ठा स्रोतसामिव सागरः। नैतत् सम्यग्विजानन्तो नरा मुह्यन्ति वज्रधृक्॥ य त्वेवं नाभिजानन्ति रजोमोहपरायणाः। ते कृच्छं प्राप्य सीदन्ति बुद्धिर्येषां प्रणश्यति॥
As the final place of all rivers is the ocean, so the end of all embodied creatures is death. Those persons that know this well are never stupefied, O holder of the thunder-bolt. 10. They, however, who, overwhelmed with Darkness and loss of judgement, do not know this, they whose understanding is lost, sink under the load of misfortune.
बुद्धिलाभात् तु पुरुषः सर्वं तुदति किल्बिषम्। विपाप्मा लभते सत्त्वं सत्त्वस्थः सम्प्रसीदति॥
A person wins a keen understanding, succeeds in dissipating all his sins. A sinless person acquires the quality of Goodness, and having acquired it becomes cheerful.
ततस्तु ये निवर्तन्ते जायन्ते वा पुनः पुनः। कृपणाः परितप्यन्ते तैरथैरभिचोदिताः॥
They, however, that deviate from the quality of Goodness, and go through repeated re-births, are obliged to indulge in sorrow and grief, led on by desire and the objects of the senises,
अर्थसिद्धिमनर्थं च जीवितं मरणं तथा। सुखदुःखफले चैव न दृष्मि न च कामये॥
I neither dislike nor like success or defeat, regarding the attainment of all objects of desire, life, or death, the fruits of action that are represented by pleasure or pain.
हतं हन्ति हतो ह्येव यो नरो हन्ति कञ्चन। उभौ तौ न विजानीतो यश्च हन्ति हतश्च यः॥
When one kills another, he kills only that other's body. That man who thinks that it is he who kills another, is himself killed. Indeed, both of then do not know the truth, viz., he who kills and he who is killed.
हत्वा जित्वा च मघवन् यः कश्चित् पुरुषायते। अकर्ता होव भवति कर्ता ह्येव करोति तत्॥
O Maghavat, that person, who having killed or defeated any one brags of his manliness, should know that he is not the actor, but that the act has been performed by another who is the real agent.
को हि लोकस्य कुरुते विनाशप्रभवावुभौ। कृतं हि तत् कृतेनैव कर्ता तस्यापि चापरः॥
When it is asked that who is it that brings about the creation and destruction of things in the world, it is generally thought that some person has caused it. Know, however, that the person who is so known has a creator.
पृथिवी ज्योतिराकाशमापो वायुश्च पञ्चमः। एतद्योनीनि भूतानि तत्र का परिदेवना॥
Earth, light or heat, ether, water, and wind form the fifth-from these do all creatures originate. (When I know this) what sorrow can I feel?
महाविद्योऽल्पविद्यश्च बलवान् दुर्बलश्च यः। दर्शनीयो विरूपश्च सुभगो दुर्भगश्च यः॥ सर्वं काल: समादत्ते गम्भीरः स्वेन तेजसा। तस्मिन् कालवशं प्राप्ते का व्यथा मे विजानतः॥
One who is endued with great learning, one who is not much learned, one who is strong, one who is destitute of strength, one who is beautiful, and one who is very ugly, one who is lucky, and one who is not blessed by fortune, are all carried away by Time, which is too deep to be measured by its own energy. When I know that I have been defeated by Time what sorrow can I feel.
दग्धमेवानुदहति हतमेवानुहन्यते। नश्यते नष्टमेवाग्रे लब्धव्यं लभते नरः॥
One that burns anything burns a thing that has been already burnt. One who kills, only kills, a victim already killed. One who is destroyed, has been before destroyed. A thing that is acquired by a person is what is already arrived and intended for his acquirement.
नास्य द्वीप: कुतः पारो नावारः सम्प्रदृश्यते। नान्तमस्य प्रपश्यामि विधेर्दिव्यस्य चिन्तयन्॥
This Time is like an ocean. There is no island in it. Its other shore is beyond reach. Its boundary cannot be seen. Thinking even deeply, I do not see the end of this continuous steam that is the great ordainer of all things and that is, forsooth celestial.
यदि मे पश्यतः कालो भूतानि न विनाशयेत्। स्यान्मे हर्षश्च दर्पश्च क्रोधश्चैव शचीपते॥
If I did not know that it is Time which destroys all creatures, then, perhaps, I would have experienced the emotions of joy, pride and anger, O husband of Shachi.
तुषभक्षं तु मां ज्ञात्वा प्रविविक्तजने गृहे। बिभ्रतं गार्दभं रूपमागत्य परिगर्हसे॥२३॥
Have you come here to condemn me, having come to know that I am now assuming the form of an ass that lives upon chaff and that is now passing his days in a lonely spot remote from the dwellings of men.
इच्छन्नहं विकुर्यां हि रूपाणि बहुधाऽऽत्मनः। विभीषणानि यानीक्ष्य पलायेथास्त्वमेव मे॥
If I wish, even now I can assume various dreadful forms, seeing any one of which you would immediately fly away from my presence.
कालः सर्वं समादत्ते कालः सर्वं प्रयच्छति। कालेन विहितं सर्वं मा कृथाः शक्र पौरुषम्॥
It is Time that gives every thing and again takes away everything. It is Time that ordains all things. Do not, O Shakra, brag of your manliness.
पुरा सर्वं प्रव्यथितं मयि क्रुद्धे पुरंदर। अवैमि त्वस्य लोकस्य धर्मं शक्र सनातनम्॥
Formerly, O Purandara, whenever, I used to be angry everything used to become agitated. I know, however, O Shakra, that eternal attributes of all things in the world.
त्वमप्येवमवेक्षस्व माऽऽत्मना विस्मयं गमः। प्रभवश्च प्रभावश्च नात्मसंस्थः कदाचन।॥
Do you also know the truth. Do not allow yourself to be filled with wonder. Prosperity and its origin are not under one's control.
कौमारमेव ते चित्तं तथैवाद्य यथा पुरा। समवेक्षस्व मघवन् बुद्धिं विन्दस्व नैष्ठिकीम्॥
Your mind is like that of a child. It is the same as it was before. Open your eyes, O Maghavat and acquire an understanding which is sure and true.
देवा मनुष्याः पितरो गन्धर्वोरगराक्षसाः। आसन् सर्वे मम वशे नत् सर्वं वेत्थ वासव॥
In days gone by, that gods, men, the Pitris, the Gandharvas, the Nagas, and the Rakshasas, were all under my control. You know this, O Vasava.
नमस्तस्यै दिशेऽप्यस्तु यस्यां वैरोचनो बलिः इति मामभ्यपद्यन्त बुद्धिमात्सर्यमोहिताः॥ । नाहं तदनुशोचामि नात्मभ्रंशं शचीपते। एवं मे निश्चिता बुद्धिः शास्तुस्तिष्ठाम्यहं वशे॥
Having their understandings overcome by ignorance, all creatures used to flatter me, saying,-Salutations to that cardinal point where Virochana's son Vali may now be living, O husband of Sachi, I do not at all grieve when I think of that honour. I am not sorry for this fall of mine. My understanding is very strong here, viz., that I will abide by the sway of the Ordainer.
दृश्यते हि कुले जातो दर्शनीयः प्रतापवान्। दुःखं जीवन् सहामात्यो भवितव्यं हि तत् तथा॥
It is seen that some one of nobly born highly beautiful and powerful, lives in misery, with all his counsellors and friends. This happens because it has been so ordained.
दौष्कुलेयस्तथा मूढो दुर्जातः शक्र दृश्यते। सुखं जीवन् सहामात्यो भवितव्यं हि तत् तथा॥
Likewise, some one born in an ignoble race, devoid of knowledge, and with even a stain on his birth, is seen, O Shakra, to live happily with all his counsellors and friends. This also happens because it has been so oridained.
कल्याणी रूपसम्पन्ना दुर्भगा शक्र दृश्यते। अलक्षणा विरूपा च सुभगा दृश्यते परा॥
An auspicious and beautiful woman, O Shakra, is seen to pass her life miserably. Likewise, ugly woman with every inauspicious mark is seen to live in great happiness.
नैतदस्मत्कृतं शक्र नैतच्छक त्वया कृतम्। यत् त्वमेवंगतो जिन् यच्चाप्येवंगता वयम्॥
That we have now become so is not owing to any act of ours, O Shakra. That you are now so is not owing, O holder of the thunderbolt, to any act of yours?
न कर्म भविताप्येतत् कृतं मम शतक्रतो। ऋद्धिर्वाप्यथवा नद्धिः पर्यायकृतमेव तत्॥
You have not done anything, O you of a hundred sacrifices, for which you are now an enjoying this prosperity. Nor have I done anything for which I have now been shorn of prosperity. Prosperity and adversity come in succession.
पश्यामि त्वां विराजत्वं देवराजमवस्थितम्। श्रीमन्तं द्युतिमन्तं च गर्जमानं ममोपरि॥
I now see you blazing with splendour, endued with prosperity, possessed of beauty, placed at the head of all the gods, and thus roaring at me.
एवं नैव न चेत् कालो मामाक्रम्य स्थितो भवेत्। पातयेयमहं त्वाद्य सवज्रमपि मुष्टिना॥
This would never be but for the Time standing near after having attacked me. Indeed, if Time had not attacked me I would have today slain you with only a blow of my fists albeit you are armed with the thunder.
न तु विक्रमकालोऽयं शान्तिकालोऽयमागतः। कालः स्थापयते सर्वं काल: पचति वै तथा॥
This, however, is not the time for displaying my prowess. On the other hand, the time that has come when I should conduct myself with peace and tranquillity. It is Time which establishes all things. Time acts upon all things and brings about their final consummation.
मां चेदभ्यागतः कालो दानवेश्वरपूजितम्। गर्जन्तं प्रतपन्तं च कमन्यं नागमिष्यति॥
I was the adored king of the Danavas. Consuming all with my energy, I used to roar in strength and pride. When Time has attacked even myself, who is there whom he will not attack.
द्वादशानां तु भवतामादित्यानां महात्मनाम्। तेजांस्येकेन सर्वेषां देवराज धृतानि मे॥
Formerly, O king of the gods, singly I bore the energy of all the twelve illustrious Adityas with yourself amongst them.
अहमेवोद्वहाम्यापो विसृजामि च वासव। तपामि चैव त्रैलोक्यं विद्योताम्यहमेव च॥
It was I that used to bear up water and then to shower it as rain. O Vasava! It was I who used to give both light and heat to the three worlds.
संरक्षामि विलुम्पामि ददाम्यहमथाददे। संयच्छामि नियच्छामि लोकेषु प्रभुरीश्वरः॥
It was I who used to protect and it was I that used to destroy. It was I who gave and it was I who took. It was I who used to bind and it was I who used to unbind. In all the worlds I was the one powerful master.
तदद्य विनिवृत्तं मे प्रभुत्वममराधिप। कालसैन्यावगाढस्य सर्वं न प्रतिभाति मे॥
That sovereign control which I had, O king of the gods, is now gone. I am now attacked by the foreces of Time. Those things, therefore, are no longer seen to shine in me.
नाहं कर्ता न चैव त्वं नान्यः कर्ता शचीपते। पर्यायेण हि भुज्यन्ते लोकाः शक्र यदृच्छया॥
I am not the actor. You are not the actor. None else, O husband of Sachi, is the doer. It is Time, O Shakra, that protects or destroys all things.
मासमासार्धवेश्मानमहोरात्राभिसंवृतम्। ऋतुद्वारं वर्षमुखमायुर्वेदविदो जनाः॥
Persons well-read in the Vedas say that me is Brahma. The fortnights and months are his body. That body is clothed with days and nights as its dresses. The seasons are his senses. The year is his mouth.
आहुः सर्वमिदं चिन्त्यं जनाः केचिन्मनीषया। अस्याः पञ्चैव चिन्तायाः पर्येष्यामि च पञ्चधा॥
Some people, on account of their superior intelligence, say that the entire universe should be conceived as Brahma. The Vedas, however, teach, that the five sacs that cover the Soul should be known as Brahma.
गम्भीरं गहनं ब्रह्म महत्तोयार्णवं यथा। अनादिनिधनं चाहुरक्षरं क्षरमेव च॥
Brahma is deep and inaccessible like a deep ocean. It is said that it has neither beginning nor end, and that it is both indestructible and destructible.
सत्त्वेषु लिङ्गमावेश्य निर्लिङ्गमपि तत् स्वयम्। मन्यन्ते ध्रुवमेवैनं ये जनास्तत्त्वदर्शिनः॥
Though it is by nature without attributes yet it enters all existent objects and as such is clothed with attributes. Those persons who know truth consider Brahma as eternal.
भूतानां तु विपर्यासं कुरुते भगवानिति। न ह्येतावद् भवेद् गम्यं न यस्मात् प्रभवेत् पुनः॥
Through the force of Ignorance, Brahma makes the attribute of materiality to invest the Chit or Soul which is immaterial spirit. Materiality, however, is not the true attribute of the Soul.
गतिं हि सर्वभूतानामगत्वा क्व गमिष्यति। यो धावता न हातव्यस्तिष्ठन्नपि न हीयते॥
Brahma in the form of Time is the refuge of all creatures. Where can you go transcending that Time? Time or Brahma, indeed, cannot be shunned by running nor by standing still.
तमिन्द्रियाणि सर्वाणि नानुपश्यन्ति पञ्चधा। आहुश्चै केचिदग्नि केचिदाहुः प्रजापतिम्॥ ऋतून् मासार्धमासांश्च दिवसांश्च क्षणांस्तथा। पूर्वाह्लमपराहं च मध्याह्नमपि चापरे॥ मुहूर्तमपि चैवाहुरेकं सन्तमनेकधा। तं कालमिति जानीहि यस्य सर्वमिदं वशे॥
All the five senses cannot perceive Brahma. Some have said that Brahma is Fire ; some that he is Prajapati, some that he is the Seasons; some that he is the Month; some that he is the Fortnight; some that he is the Days; some that he is the Hours; some that he is the Morning; some that he is the Noon; some that he is the Evening, and some that he is the Moment. Thus various people speak variously of him, who is one. Know that he is Eternity, under whose control exist all things.
बहूनीन्द्रसहस्राणि समतीतानि वासव। बलवीर्योपपन्नानि यथैव त्वं शचीपते।॥
Many thousands of Indras have gone away, O Vasava, cach of whom was endued with great strength and prowess. Similarly you also, O lord of Shachi, shall have to pass away.
त्वामप्यतिबलं शक्र देवराज बलोत्कटम्। प्राप्ते काले महावीर्यः कालः संशमयिष्यति॥
The omnipotent Time will destroy you too, O Shakra, who are endued with swelling might and that are the chief of the deities, when your hour comes.
य इदं सर्वमादत्ते तस्माच्छक स्थिरो भव। मया त्वया च पूर्वेश्च न स शक्योऽतिवर्तितुम्॥
Time carries away all things. Therefore, O Indra, do not brag! Time cannot be quieted by either you or me or by those gone before us.
योमतां प्राप्य जानीषे राज्यश्रियमनुत्तमाम्। स्थिता मयीति तन्मिथ्या नैषा होकत्र तिष्ठति॥
This kingly prosperity which you have acquired and which you consider incomparable, had formerly been possessed by me. It is unsubstantial and unreal. She does not live long in one place.
स्थिता हीन्द्र सहस्रेषु त्वद्विशिष्टतमेष्वियम्। मां च लोला परित्यज्य त्वामगाद् विबुधाधिप॥
Indeed, she had lived in thousands of Indras before you, all of whom, again, were, very much superior to you! Unstable as she is, leaving me she has now approached you, O king of the gods.
मैवं शक्र पुनः कार्षीः शान्तो भवितुमर्हसि। त्वामप्येवंविधं ज्ञात्वा क्षिप्रमन्यं गमिष्यति॥
Do not, O Shakra, brag again! You should become tranquil! Knowing you to be full of vanity, she will very soon leave you.'