Mahābhārata · Adhyāya 12.25

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12.25.1

द्वैपायनवचः श्रुत्वा कुपिते च धनञ्जये ।
व्यासमामन्त्र्य कौन्तेयः प्रत्युवाच युधिष्ठिरः ॥ १२.२५.१ ॥

Having heard the words of Dvaipāyana, and with Dhanañjaya angered, the son of Kuntī, Yudhiṣṭhira, addressed Vyāsa and replied.

12.25.2

न पार्थिवमिदं राज्यं न भोगाश्च पृथग्विधाः ।
प्रीणयन्ति मनो मेऽद्य शोको मां दारयत्ययम् ॥ १२.२५.२ ॥

Neither this royal kingdom nor enjoyments of many kinds now delight my mind; this grief tears me apart.

12.25.3

श्रुत्वा वीरविहीनानामपुत्राणां च योषिताम् ।
परिदेवयमानानां न शान्तिं मनसा लभे ॥ १२.२५.३ ॥

Having heard the lamentations of women bereft of heroes and of sons, my mind finds no peace.

12.25.4

इत्युक्तः प्रत्युवाचेदं व्यासो योगविदांवरः ।
युधिष्ठिरं महाप्राज्ञो धर्मज्ञो वेदपारगः ॥ १२.२५.४ ॥

Thus addressed, Vyāsa, best of those who know yoga, the greatly wise, knower of dharma, who has gone to the far shore of the Vedas, replied to Yudhiṣṭhira with these words.

12.25.5

न कर्मणा लभ्यते चेज्यया वा ।
नाप्यस्ति दाता पुरुषस्य कश्चित्।
पर्याययोगाद्विहितं विधात्रा ।
कालेन सर्वं लभते मनुष्यः ॥ १२.२५.५ ॥

It is not obtained by action, nor even by sacrifice; and there is no giver to a man. By the ordained sequence set by the creator, in time, a man obtains everything.

12.25.6

न बुद्धिशक्त्याऽऽध्ययनेन शक्यं ।
प्राप्तुं विशेषं मनुजैरकाले।
मूर्खोऽपि चाप्नोति कदाचिदर्था ।
न्कालो हि सर्वं पुरुषस्य दाता ॥ १२.२५.६ ॥

By intellect, strength, or study, men cannot obtain distinction out of season. Even a fool sometimes obtains wealth; for time alone is the giver of everything to a man.

12.25.7

न भूरकालेषु फलं ददाति ।
शिल्पानि मन्त्राश्च तथौषधानि।
तान्येव कालेन समाहितानि ।
सिद्ध्यन्ति वर्धन्ति च भूतिकाले ॥ १२.२५.७ ॥

The earth does not yield fruit in untimely seasons. Crafts, spells and medicines too, when gathered in due time, succeed and grow in the time of prosperity.

12.25.8

कालेन शीघ्राः प्रवहन्ति वाताः ।
कालेन वृष्टिर्जलदानुपैति।
कालेन पझोत्पलवञ्जलं च ।
कालेन पुष्यन्ति वनेषु वृक्षाः ॥ १२.२५.८ ॥

In due time swift winds blow; in due time rain comes from the clouds. In due time lotuses, blue lotuses and water-plants bloom; in due time trees flourish in the forests.

12.25.9

कालेन कृष्णाश्च सिताश्च रात्र्यः ।
कालेन चन्द्रः परिपूर्णबिम्बः।
नाकालतः पुष्पफलं द्रुमाणां ।
नाकालवेगाः सरितो वहन्ति ॥ १२.२५.९ ॥

In due time come the dark and the bright nights; in due time the moon rises with a full disk. Trees bear neither flower nor fruit out of season, and rivers do not flow with untimely force.

12.25.10

नाकालमत्ताः खगपन्नगाश्च ।
मृगद्विपाः शैलमृगाश्च लोके।
नाकालतः स्त्रीषु भवन्ति गर्भा ।
नायन्त्यकाले शिशिरोष्णवर्षाः ॥ १२.२५.१० ॥

Out of season, birds and serpents do not run wild, nor do deer, elephants and mountain beasts in the world; out of season, pregnancies do not come to women, and cold, heat and rains do not arrive out of their time.

12.25.11

नाकालतो म्रियते जायते वा ।
नाकालतो व्याहरते च बालः।
नाकालतो यौवनमभ्युपैति ।
नाकालतो रोहति बीजमुप्तम् ॥ १२.२५.११ ॥

Out of season, no one dies or is born, nor does a child begin to speak. Out of season, youth does not come upon one; out of season, a sown seed does not sprout.

12.25.12

नाकालतो भानुरुपैति योगं ।
नाकालतोऽस्तं गिरिमभ्युपैति।
नाकालतो वर्धते हीयते च ।
चन्द्रः समुद्रोऽपि महोर्मिमाली ॥ १२.२५.१२ ॥

Not out of time does the sun reach its appointed course, nor out of time does it set toward the mountain. Not out of time does the moon wax or wane, nor does the ocean garlanded with great waves.

12.25.13

अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
गीतं राज्ञा सेनजिता दुःखार्तेन युधिष्ठिर ॥ १२.२५.१३ ॥

Here too men cite this ancient tale, a song sung by King Senajit, afflicted with sorrow, O Yudhiṣṭhira.

12.25.14

सर्वानेवैष पर्यायो मर्त्यान्स्पृशति दुःसहः ।
कालेन परिपक्वा हि म्रियन्ते सर्वपार्थिवाः ॥ १२.२५.१४ ॥

This unbearable course touches all mortals; for ripened by time, all kings die.

12.25.15

घ्नन्ति चान्यान्नरान्राजंस्तानप्यन्ये तथा नराः ।
संज्ञैषा लौकिकी राजन्न हिनस्ति न हन्यते ॥ १२.२५.१५ ॥

Men slay other men, and yet other men likewise slay them. This, O king, is merely a worldly designation: he neither slays nor is slain.

12.25.16

हन्तीति मन्यते कश्चिन्न हन्तीत्यपि चापरः ।
स्वभावतस्तु नियतौ भूतानां प्रभवाप्ययौ ॥ १२.२५.१६ ॥

One thinks, 'He slays'; another thinks, 'He does not slay.' But the arising and passing away of beings are fixed by their very nature.

12.25.17

नष्टे धने वा दारे वा पुत्रे पितरि वा मृते ।
अहो दुःखमिति ध्यायन्दुःखस्यापचितिं चरेत् ॥ १२.२५.१७ ॥

When wealth is lost, or a wife, a son or a father has died, thinking 'Alas, what sorrow!', one should pursue the lessening of sorrow.

12.25.18

स किं शोचसि मूढः सञ्शोच्यान्किमनुशोचसि ।
पश्य दुःखेषु दुःखानि भयेषु च भयान्यपि ॥ १२.२५.१८ ॥

Fool, why do you grieve? Why do you mourn for those who are worthy of grief? See sorrows within sorrows, and fears within fears.

12.25.19

आत्माऽपि चायं न मम सर्वाऽपि पथिवी मम ।
यथा मम तथाऽन्येषामिति पश्यन्न मुह्यति ॥ १२.२५.१९ ॥

This self is not mine, and the whole earth is not mine. Seeing that what is mine is likewise theirs, one is not deluded.

12.25.20

शोकस्थानसहस्राणि हर्षस्थानशतानि च ।
दिवसेदिवसे मूढमाविशन्ति न पण्डितम् ॥ १२.२५.२० ॥

Thousands of occasions for grief and hundreds of occasions for joy assail the fool day after day, but not the wise man.

12.25.21

एवमेतानि कालेन प्रियद्वेष्याणि भागशः ।
जीवेषु परिवर्तन्ते दुःखानि च सुखानि च ॥ १२.२५.२१ ॥

Thus, in time, these dear and hateful things turn in turn among living beings: sorrows and pleasures alike.

12.25.22

दुःखमेवास्ति न सुखं तस्मात्तदुपलभ्यते ।
तृष्णार्तिप्रभवं दुःखं दुःखार्तिप्रभवं सुखम् ॥ १२.२५.२२ ॥

In truth there is only suffering, not happiness; therefore it is suffering that is perceived. Suffering arises from the anguish of craving, and happiness arises from the anguish of suffering.

12.25.23

सुखस्यानन्तरं दुःखं दुःखस्यानन्तरं सुखम् ।
न नित्यं लभते दुःखं न नित्यं लभते सुखम् ॥ १२.२५.२३ ॥

After happiness comes suffering, and after suffering comes happiness. No one obtains suffering forever, nor obtains happiness forever.

12.25.24

सुखमेव हि दुःखान्तं कदाचिद्दुःखतः सुखम् ।
तस्मादेतद्द्वयं जह्याद्य इच्छेच्छाश्वतं सुखम् ॥ १२.२५.२४ ॥

Happiness ends in suffering, and at times happiness comes from suffering. Therefore one who desires lasting happiness should abandon both of these.

12.25.25

सुखान्तप्रभवं दुःखं दुःखान्तप्रभवं सुखम् ।
यन्निमित्तो भवेच्छोकस्तापो वा दुःखमूर्च्छितः।
आयासो वाऽपि यन्मूलस्तदेकाङ्गमपि त्यजेत् ॥ १२.२५.२५ ॥

Suffering arises from the end of happiness, and happiness arises from the end of suffering. Whatever is the cause of grief, distress, or toil, whose root it is, one should abandon even a single part of it.

12.25.26

सुखं वा यदि वा दुःखं प्रियं वा यदि वाऽप्रियम् ।
प्राप्तं प्राप्तमुपासीत हृदयेनापराजितः ॥ १२.२५.२६ ॥

Whether it be happiness or suffering, pleasant or unpleasant, whatever is obtained, one should accept it with an unconquered heart.

12.25.27

ईषदप्यङ्ग दाराणां पुत्राणामाचरन्प्रियम् ।
ततो ज्ञास्यसि कः कस्य केन वा कथमेव च ॥ १२.२५.२७ ॥

Dear one, even by doing a little pleasing for wives and sons, then you will know who is whose, by whom, or how indeed.

12.25.28

ये च मूढतमा लोके ये च बुद्धेः परं गताः ।
त एव सुखमेधन्ते मध्यमः क्लिश्यते जनः ॥ १२.२५.२८ ॥

In the world, the utterly deluded and those who have gone beyond understanding alone flourish in happiness; the middling person suffers.

12.25.29

इत्यन्नवीन्महाप्राज्ञो युधिष्ठिर स सेनजित् ।
परावरज्ञो लोकस्य धर्मवित्सुखदुःखवित् ॥ १२.२५.२९ ॥

Thus spoke the greatly wise Senajit to Yudhiṣṭhira. He was the knower of the higher and lower of the world, the knower of dharma, the knower of happiness and suffering.

12.25.30

परदुःखेन दुःखी यो न स जातु सुखी भवेत् ।
दुःखानां हि क्षयो नास्ति जायते ह्यपरात्परम् ॥ १२.२५.३० ॥

He who is not grieved by another's suffering can never be happy. Sorrows have no end; one arises from another.

12.25.31

सुखं च दुःखं च भवाभवौ च ।
लाभालाभौ मरणं जीवितं च।
पर्यायतः सर्वमवाप्तुवन्ति ।
तस्मान्न मुह्येन्न च संप्रहृष्येत् ॥ १२.२५.३१ ॥

Happiness and sorrow, being and non-being, gain and loss, death and life—all these come to everyone in turn. Therefore one should neither be deluded nor overly elated.

12.25.32

दीक्षां राज्ञां संयुगे धर्ममाहु ।
र्योगं राज्ये दण्डनीतिं च सम्यक्।
वित्तत्यागं दक्षिणां चैव यज्ञे ।
सम्यग्दानं पावनानीति विद्यात् ॥ १२.२५.३२ ॥

For kings, battle is the consecration, and this is called dharma; so too, in rule, are discipline and the policy of punishment. In sacrifice, the giving away of wealth, the sacrificial fee and proper giving should be known as purifying acts.

12.25.33

रक्षन्राज्यं बुद्धिपूर्वं नयेन ।
संत्यक्तात्मा यज्ञशीलो महात्मा।
सर्वाल्लोकान्धर्मदृष्ट्यावलोक ।
न्नूध्वं देहान्मोदते देवलोके ॥ १२.२५.३३ ॥

He who protects the kingdom with deliberate wisdom and proper policy, who has renounced self, is devoted to sacrifice and is great-souled, and who, looking upon all the worlds with the eye of dharma, rejoices in the world of the gods after leaving the body.