The Great Essence of Ethics (IV) — On Karma and Equanimity

Verse 1 (garuda.1.113.1)

सूत उवाच । गुणवन्तं नियुञ्जीत गुणहीनं विवर्जयेत् । पण्डितस्य गुणाः सर्वे मूर्वे दोषाश्च केवलाः

sūta uvāca guṇavantaṁ niyuñjīta guṇahīnaṁ vivarjayet paṇḍitasya guṇāḥ sarve mūrve doṣāśca kevalāḥ

Suta said: One should employ the virtuous and reject the one devoid of virtue; all qualities in a learned man are virtues, while in a fool everything is merely fault.

Verse 2 (garuda.1.113.2)

सद्भिरासीत सततं सद्भिः कुर्वीत सङ्गतिम् । सद्भिर्विवादं मैत्रीञ्च नासद्भिः किञ्चिदाचरेत्

sadbhirāsīta satataṁ sadbhiḥ kurvīta saṅgatim sadbhirvivādaṁ maitrīñca nāsadbhiḥ kiñcidācaret

One should always sit with the good, and form association with the good; one may have even disagreement or friendship with the good — but never engage in anything with the wicked.

Verse 3 (garuda.1.113.3)

पण्डितैश्च विर्नातैश्च धर्मशैः सत्यवादिभिः । बन्ध्स्थोऽपि तिष्ठेच्च न तु राज्ये खलैः सह

paṇḍitaiśca virnātaiśca dharmaśaiḥ satyavādibhiḥ bandhstho'pi tiṣṭhecca na tu rājye khalaiḥ saha

One should stay even in bondage with the learned, the wise, the knowers of dharma, and the truthful — rather than live in a kingdom together with the wicked.

Verse 4 (garuda.1.113.4)

सावशेषाणि कार्याणि कुवत्रर्थे युज्यते । तस्मात्सर्वाणि कार्याणि सावशेषाणि कारयेत्

sāvaśeṣāṇi kāryāṇi kuvatrarthe yujyate tasmātsarvāṇi kāryāṇi sāvaśeṣāṇi kārayet

Tasks left with something remaining serve a purpose later; therefore, one should always leave every task with something remaining.

Verse 5 (garuda.1.113.5)

मधुहेव दुहेत्सारं कुसुमञ्च न घातयेत् । वत्सापेक्षी दुहेत्क्षीरं भूमिं गाञ्चैव पार्थिपः

madhuheva duhetsāraṁ kusumañca na ghātayet vatsāpekṣī duhetkṣīraṁ bhūmiṁ gāñcaiva pārthipaḥ

Like a bee, one should extract only the essence without harming the flower; a king should draw milk from the earth and the cow while keeping the calf's needs in mind.

Verse 6 (garuda.1.113.6)

यथाक्रमेण पुष्पेभ्यश्चिनुते मधु षट्पदः । तथा वित्तमु पादाय राजा कुर्वीत सञ्चयम्

yathākrameṇa puṣpebhyaścinute madhu ṣaṭpadaḥ tathā vittamu pādāya rājā kurvīta sañcayam

Just as a bee gathers honey from flowers in due order, so the king, taking wealth gradually, should build his accumulation.

Verse 7 (garuda.1.113.7)

वल्मीकं मधुजालञ्च शुक्लण्क्षे तु चन्द्रमाः । राजद्रव्यञ्च भैक्ष्यञ्च स्तोकंस्तोकं प्रवर्धते

valmīkaṁ madhujālañca śuklaṇkṣe tu candramāḥ rājadravyañca bhaikṣyañca stokaṁstokaṁ pravardhate

An anthill, a honeycomb, the moon in the bright fortnight, a king's wealth, and alms — all these grow little by little.

Verse 8 (garuda.1.113.8)

अर्जितस्य क्षयं दृष्टा संप्रदत्तस्य सञ्चयम् । अवन्ध्यं दिवसं कुर्याद्दानध्ययनकर्मसु

arjitasya kṣayaṁ dṛṣṭā saṁpradattasya sañcayam avandhyaṁ divasaṁ kuryāddānadhyayanakarmasu

Seeing the diminishing of merely earned wealth, and the accumulation of what is given away, one should make each day fruitful through acts of giving and study.

Verse 9 (garuda.1.113.9)

वनेऽपि दोषाः प्रभवन्ति रागिणां गृहेऽपि पञ्चेन्द्रियनिग्रहस्तपः । अकुत्सिते कर्मणि यः प्रवर्तते निवृत्तरागस्य गृहं तपोवनम्

vane'pi doṣāḥ prabhavanti rāgiṇāṁ gṛhe'pi pañcendriyanigrahastapaḥ akutsite karmaṇi yaḥ pravartate nivṛttarāgasya gṛhaṁ tapovanam

Even in the forest, faults arise for those still attached; the restraint of the five senses is austerity even in the household. For one engaged in blameless work, free of passion, the household itself is a forest of austerity.

Verse 10 (garuda.1.113.10)

सत्येन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते । मृजया रक्ष्यते पात्रं कुलं शलिन रक्ष्यते

satyena rakṣyate dharmo vidyā yogena rakṣyate mṛjayā rakṣyate pātraṁ kulaṁ śalina rakṣyate

Dharma is protected by truth; learning is protected by practice; a vessel is protected by cleaning; and a family is protected by good conduct.

Verse 11 (garuda.1.113.11)

वरं विन्ध्याटव्यां निवसनमभुक्तस्य मरणं वरं सर्पाकीर्णे शयनमथ कूपे निपतनम् । वरं भ्रान्तावर्ते सभयजलमध्ये प्रविशनं न तु स्वीये पक्षे हि धनमणु देहीति कथनम्

varaṁ vindhyāṭavyāṁ nivasanamabhuktasya maraṇaṁ varaṁ sarpākīrṇe śayanamatha kūpe nipatanam varaṁ bhrāntāvarte sabhayajalamadhye praviśanaṁ na tu svīye pakṣe hi dhanamaṇu dehīti kathanam

Better to dwell in the Vindhya forest and die without eating; better to sleep amid snakes or fall into a well; better to enter a whirling, terrifying river current — than to say to one's own kinsman, 'give me a bit of wealth.'

Verse 12 (garuda.1.113.12)

भाग्यक्षयेषु क्षीयन्ते नोपभोगेन सम्पदः । पूर्वार्जिते हि सुकृते न नश्यन्ति कदाचन

bhāgyakṣayeṣu kṣīyante nopabhogena sampadaḥ pūrvārjite hi sukṛte na naśyanti kadācana

Fortunes diminish only when destiny is exhausted, not through mere enjoyment; merit earned in the past never perishes.

Verse 13 (garuda.1.113.13)

विप्राणां भूषणं विद्या पृथिव्या भूषणं नृपः । नभसो भूषणं चन्द्रः शीलं सर्वस्य भूषणम्

viprāṇāṁ bhūṣaṇaṁ vidyā pṛthivyā bhūṣaṇaṁ nṛpaḥ nabhaso bhūṣaṇaṁ candraḥ śīlaṁ sarvasya bhūṣaṇam

Learning is the ornament of brahmins; the king is the ornament of the earth; the moon is the ornament of the sky; good character is the ornament of everyone.

Verse 14 (garuda.1.113.14)

एते ते चन्द्रतुल्याः क्षितिपतितनया भीमसेनार्जुनाद्याः शुराः सत्यप्रतिज्ञा दिनकरवपुषः केशवेनोपगूढाः । ते वै दुष्टग्रहस्थाः कृपणवशगता भैक्ष्यचर्यां प्रयाताः को वा कस्मिन्समर्थो भवति विधिवशाद्भ्रामयेत्कर्मरेखा

ete te candratulyāḥ kṣitipatitanayā bhīmasenārjunādyāḥ śurāḥ satyapratijñā dinakaravapuṣaḥ keśavenopagūḍhāḥ te vai duṣṭagrahasthāḥ kṛpaṇavaśagatā bhaikṣyacaryāṁ prayātāḥ ko vā kasminsamartho bhavati vidhivaśādbhrāmayetkarmarekhā

Those moon-like princes — Bhimasena, Arjuna and the others — brave, true to their vows, radiant as the sun, embraced by Keshava himself — even they, under malefic planetary influence, fell into wretchedness and took up begging. Who indeed prevails against whom? The line of destiny, by fate's power, makes anyone wander.

Verse 15 (garuda.1.113.15)

ब्रह्मा येन कुलालवन्नियमितो ब्रह्माण्डभाण्डोदरे विष्णुर्येन दशावतारगहने क्षिप्तो महासङ्कटे । रुद्रोयेन कपालपाणिपुटके भिक्षाटनं कारितः सूर्यो भ्राम्यति नित्यमेव गगने तरमै नमः कर्णणे

brahmā yena kulālavanniyamito brahmāṇḍabhāṇḍodare viṣṇuryena daśāvatāragahane kṣipto mahāsaṅkaṭe rudroyena kapālapāṇipuṭake bhikṣāṭanaṁ kāritaḥ sūryo bhrāmyati nityameva gagane taramai namaḥ karṇaṇe

That power by which Brahma is bound, like a potter, within the vessel of the universe-egg; by which Vishnu was cast into the great difficulty of his ten incarnations; by which Rudra was made to wander begging with a skull-bowl; and by which the sun wanders forever in the sky — to that, O Karna, salutation.

Verse 16 (garuda.1.113.16)

दाता बलिर्याचकको मुरारिर्दानं मही विप्रमुखस्य मध्ये । दत्त्वा फलं बन्धनमेव लब्धं नमोऽस्तु ते दैव यथेष्टकारिणे

dātā baliryācakako murārirdānaṁ mahī vipramukhasya madhye dattvā phalaṁ bandhanameva labdhaṁ namo'stu te daiva yatheṣṭakāriṇe

The giver was Bali, the beggar was Murari; the gift was the earth, given before brahmins. Having given it, the fruit obtained was bondage — salutation to you, O Fate, who act as you please!

Verse 17 (garuda.1.113.17)

माता यदि भवेल्लक्ष्मीः पिता साक्षाज्जनार्दनः । कुबुद्धौ प्रतिपत्तिश्चैत्तस्मिन्दण्डः पतेत्सदा

mātā yadi bhavellakṣmīḥ pitā sākṣājjanārdanaḥ kubuddhau pratipattiścaittasmindaṇḍaḥ patetsadā

Even if one's mother were Lakshmi, and one's father were Janardana himself, if one's understanding leads to evil intent, punishment always falls upon that person.

Verse 18 (garuda.1.113.18)

येनयेन यथा यद्वत्पुरा कर्म सुनिश्चितम् । तत्तदेवान्तरा भुङ्क्ते स्वयमाहितमात्मना

yenayena yathā yadvatpurā karma suniścitam tattadevāntarā bhuṅkte svayamāhitamātmanā

Whatever deed was firmly determined in the past, by whomever, in whatever way — he experiences that very fruit in due course, having brought it upon himself.

Verse 19 (garuda.1.113.19)

आत्मना विहितं दुः खमात्मना विहितं सखम् । गर्भशय्यामुपादाय भुङ्क्ते वै पौर्वदैहिकम्

ātmanā vihitaṁ duḥ khamātmanā vihitaṁ sakham garbhaśayyāmupādāya bhuṅkte vai paurvadaihikam

Sorrow is ordained by oneself; happiness too is ordained by oneself. From the very womb, one experiences the fruits of one's previous embodiment.

Verse 20 (garuda.1.113.20)

न चान्तरिक्षे न समुद्रमध्ये न पर्वतानां विवरप्रवेशे । न मातृमूर्ध्नि प्रधृतस्तथाङ्के त्यक्तुं क्षमः कर्म कृतं नरो हि

na cāntarikṣe na samudramadhye na parvatānāṁ vivarapraveśe na mātṛmūrdhni pradhṛtastathāṅke tyaktuṁ kṣamaḥ karma kṛtaṁ naro hi

Neither in the sky, nor in the midst of the ocean, nor by entering a mountain's cave, nor even held upon a mother's head or lap — a man is unable to escape the karma he has performed.

Verse 21 (garuda.1.113.21)

दुगस्त्रिकूटः परिखा समुद्रो रक्षांसि योधाः परमा च वृत्तिः । शास्त्रञ्च वै तूशनसा प्रदिष्टं स रावणः कालवशाद्विनष्टः

dugastrikūṭaḥ parikhā samudro rakṣāṁsi yodhāḥ paramā ca vṛttiḥ śāstrañca vai tūśanasā pradiṣṭaṁ sa rāvaṇaḥ kālavaśādvinaṣṭaḥ

His fortress was Trikuta, his moat was the ocean, his warriors were rakshasas, his conduct was supreme, and his knowledge of statecraft was taught by Ushanas himself — yet that Ravana perished, subject to the power of time.

Verse 22 (garuda.1.113.22)

यस्मिन्वयसि यत्काले यद्दिवा यच्च वा निशि । यन्मुहूर्ते क्षणे वापि तत्तथा न तदन्यथा

yasminvayasi yatkāle yaddivā yacca vā niśi yanmuhūrte kṣaṇe vāpi tattathā na tadanyathā

At whatever age, at whatever time, whether by day or by night, at whatever muhurta or moment something is destined — it happens exactly so, and not otherwise.

Verse 23 (garuda.1.113.23)

गच्छन्ति चान्तरिक्षे वा प्रविशन्ति महीतले । धारयन्ति दिशः सर्वा नादत्तमुपलभ्यते

gacchanti cāntarikṣe vā praviśanti mahītale dhārayanti diśaḥ sarvā nādattamupalabhyate

Whether they go into the sky, or enter the earth, or hold to all the directions — nothing not destined is ever obtained.

Verse 24 (garuda.1.113.24)

पुराधीता च या विद्या पुरा दत्तञ्च यद्धनम् । पुरा कृतानि कर्माणि ह्यग्रे धावन्ति धावतः

purādhītā ca yā vidyā purā dattañca yaddhanam purā kṛtāni karmāṇi hyagre dhāvanti dhāvataḥ

Learning acquired in a former life, wealth given in a former life, and deeds done in a former life — these run ahead of one through life.

Verse 25 (garuda.1.113.25)

कर्माण्यत्र प्रधानानि सम्यगृक्षे शुभग्रहे । वसिष्ठकृतलग्नापि जानकी दुः खभाजनम्

karmāṇyatra pradhānāni samyagṛkṣe śubhagrahe vasiṣṭhakṛtalagnāpi jānakī duḥ khabhājanam

Deeds are supreme here; even with a proper constellation and auspicious planets — even Janaki, whose ascendant was calculated by Vasishtha himself, became a vessel of suffering.

Verse 26 (garuda.1.113.26)

स्थूलजङ्घो यदा रामः शब्दगामी च लक्ष्मणः । घनकेशी यदा सीता त्रयस्ते दुः खभाजनम्

sthūlajaṅgho yadā rāmaḥ śabdagāmī ca lakṣmaṇaḥ ghanakeśī yadā sītā trayaste duḥ khabhājanam

Rama had the auspicious mark of thick calves, Lakshmana could strike by sound alone, Sita had thick, luxuriant hair — yet all three became vessels of suffering.

Verse 27 (garuda.1.113.27)

न पितुः कर्मणा पुत्रः पिता वा पुत्रकर्मणा । स्वयं कृतेन गच्छन्ति स्वयं बद्धाः स्वकर्मणा

na pituḥ karmaṇā putraḥ pitā vā putrakarmaṇā svayaṁ kṛtena gacchanti svayaṁ baddhāḥ svakarmaṇā

A son does not suffer for his father's deeds, nor a father for his son's; each proceeds by what he himself has done, bound by his own actions.

Verse 28 (garuda.1.113.28)

कर्मजन्यशरीरेषु रोगाः शरीरमानसाः । शरा इव पतन्तीह विमुक्ता दृढधन्विभिः

karmajanyaśarīreṣu rogāḥ śarīramānasāḥ śarā iva patantīha vimuktā dṛḍhadhanvibhiḥ

In bodies born of karma, diseases — both physical and mental — fall like arrows released by mighty archers.

Verse 29 (garuda.1.113.29)

अन्यथा शास्त्रगार्भिण्या धिया धीरोर्ऽथमीहते । स्वामिवत्प्राक्कृतं कर्म विदधाति तदन्यथा

anyathā śāstragārbhiṇyā dhiyā dhīror'thamīhate svāmivatprākkṛtaṁ karma vidadhāti tadanyathā

The wise man, with intelligence steeped in scriptural wisdom, seeks his purpose in one way; but karma performed previously, like a master, ordains it otherwise.

Verse 30 (garuda.1.113.30)

बालो युवा च वृद्धश्च यः करोति शुभाशुभम् । तस्यान्तस्यामवस्थायां भुङ्क्ते जन्मनिजन्मनि

bālo yuvā ca vṛddhaśca yaḥ karoti śubhāśubham tasyāntasyāmavasthāyāṁ bhuṅkte janmanijanmani

Whatever good or bad deed a person does, whether as a child, a youth, or an old man, its fruit is experienced in some state, birth after birth.

Verse 31 (garuda.1.113.31)

अनीक्षमाणोऽपि नरो विदेशस्थोऽपि मानवः । स्वकर्मपातवातेन नीयते यत्र तत्फलम्

anīkṣamāṇo'pi naro videśastho'pi mānavaḥ svakarmapātavātena nīyate yatra tatphalam

Even a man not watching for it, even one dwelling in a foreign land, is led by the force of his own karma to wherever its fruit awaits.

Verse 32 (garuda.1.113.32)

प्राप्तव्यमर्थं लभते मनुष्यो देवोऽपि तं वारयितुं न शक्तः । अतो न शोचामि न विस्मयो मे ललाटलेखा न पुनः प्रयाति (यदस्मदीयं न तु तत्परेषाम्

prāptavyamarthaṁ labhate manuṣyo devo'pi taṁ vārayituṁ na śaktaḥ ato na śocāmi na vismayo me lalāṭalekhā na punaḥ prayāti (yadasmadīyaṁ na tu tatpareṣām

A man obtains only what is destined for him; even a god is unable to prevent that. Therefore I do not grieve, nor am I astonished; destiny's writing never departs — what is mine is mine, and never another's.

Verse 33 (garuda.1.113.33)

सर्पः कूपे गजः स्कन्धे बिल आखुश्च धावति । नरः शीघ्रतरादेव कर्मणः कः पलायते

sarpaḥ kūpe gajaḥ skandhe bila ākhuśca dhāvati naraḥ śīghratarādeva karmaṇaḥ kaḥ palāyate

The snake falls into a well, the elephant is struck on its shoulder, the mouse runs into its hole — what man can ever flee faster than karma itself?

Verse 34 (garuda.1.113.34)

नाल्पा भवति सद्विद्या दीयमानापि वर्धते । कूपस्थमिव पानीयं भवत्येव बहूदकम्

nālpā bhavati sadvidyā dīyamānāpi vardhate kūpasthamiva pānīyaṁ bhavatyeva bahūdakam

True learning never diminishes; even given away, it grows — like water in a well, it becomes ever more abundant.

Verse 35 (garuda.1.113.35)

येर्ऽथा धर्मेण ते सत्या येऽधर्मेण गताः श्रियः । धर्मार्थो च महांल्लोके तत्स्मृत्वा ह्यर्थकारणात्

yer'thā dharmeṇa te satyā ye'dharmeṇa gatāḥ śriyaḥ dharmārtho ca mahāṁlloke tatsmṛtvā hyarthakāraṇāt

Wealth acquired through dharma is genuine; riches gained through adharma do not endure. Wealth united with dharma is supreme in this world — remembering this, one should seek wealth.

Verse 36 (garuda.1.113.36)

अन्नार्थो यानि दुः खानि करोति कृपणो जनः । तान्येव यदि धर्मार्थो न भूयः क्लेशभाजनम्

annārtho yāni duḥ khāni karoti kṛpaṇo janaḥ tānyeva yadi dharmārtho na bhūyaḥ kleśabhājanam

The sufferings a wretched man endures for the sake of mere food — if he endured those same sufferings for the sake of dharma, he would never again be a vessel of affliction.

Verse 37 (garuda.1.113.37)

सर्वेषामेव शौचानामन्नशौचं विशिष्यते । योऽन्नार्थैः शुचिः शौचान्न मृदा वारिणा शुचिः

sarveṣāmeva śaucānāmannaśaucaṁ viśiṣyate yo'nnārthaiḥ śuciḥ śaucānna mṛdā vāriṇā śuciḥ

Among all forms of purity, purity in the earning of food is supreme. One who is pure through rightful means of food is truly pure — not merely through clay and water.

Verse 38 (garuda.1.113.38)

सत्यं शौचं मनः शौचं शौचमिन्द्रियनिग्रहः । सर्वभूते दया शौचं जलशौचञ्च पञ्चमम्

satyaṁ śaucaṁ manaḥ śaucaṁ śaucamindriyanigrahaḥ sarvabhūte dayā śaucaṁ jalaśaucañca pañcamam

Truth is purity, purity of mind is purity, restraint of the senses is purity, compassion for all beings is purity, and purity through water is the fifth.

Verse 39 (garuda.1.113.39)

यस्य सत्यञ्च शौचञ्च तस्य स्वर्गो न दुर्लभः । सत्यं हि वचनं यस्य सोऽश्वमेधाद्विशिष्यते

yasya satyañca śaucañca tasya svargo na durlabhaḥ satyaṁ hi vacanaṁ yasya so'śvamedhādviśiṣyate

For one who has both truth and purity, heaven is not hard to attain; he whose speech is always true is superior even to an Ashvamedha sacrifice.

Verse 40 (garuda.1.113.40)

मृत्तिकानां सहस्रेण चोदकानां शतेन हि । न शुध्यति दुराचारो भावोपहतचेतनः

mṛttikānāṁ sahasreṇa codakānāṁ śatena hi na śudhyati durācāro bhāvopahatacetanaḥ

Not with a thousand applications of clay, nor even a hundred pourings of water, does the ill-conducted man become pure, whose consciousness is corrupted by wicked intent.

Verse 41 (garuda.1.113.41)

यस्य हस्तौ च पादौ च मनश्चैव सुसंयतम् । विद्या तपश्च कीर्तिश्च स तीर्थफलमश्नुते

yasya hastau ca pādau ca manaścaiva susaṁyatam vidyā tapaśca kīrtiśca sa tīrthaphalamaśnute

He whose hands, feet, and mind are well-restrained, and who possesses learning, austerity, and renown — he obtains the fruit of pilgrimage on his own.

Verse 42 (garuda.1.113.42)

न प्रहृष्यति संमानैर्नावमानैः प्रकुप्यति । न क्रुद्धः परुषं ब्रूयादेतत्साधोस्तु लक्षणम्

na prahṛṣyati saṁmānairnāvamānaiḥ prakupyati na kruddhaḥ paruṣaṁ brūyādetatsādhostu lakṣaṇam

He does not become elated by honors, nor angered by insults; even when angry, he does not speak harshly — this is the mark of a good man.

Verse 43 (garuda.1.113.43)

दरिद्रस्य मनुष्यस्य प्राज्ञस्य मधुरस्य च । काले श्रुत्वा हितं वाक्यं न कश्चित्परितुष्यति

daridrasya manuṣyasya prājñasya madhurasya ca kāle śrutvā hitaṁ vākyaṁ na kaścitparituṣyati

No one, having heard beneficial words in due time from a poor man, a wise man, or a person of sweet speech, is ever truly satisfied by it.

Verse 44 (garuda.1.113.44)

न मन्त्रबलवीर्येण प्रज्ञया पौरुषेण च । अलभ्यं लभ्यते मर्त्यैस्तत्र का परिवेदना

na mantrabalavīryeṇa prajñayā pauruṣeṇa ca alabhyaṁ labhyate martyaistatra kā parivedanā

What is unattainable is not obtained by mortals through the power of mantras, strength and vigor, wisdom, or manly effort — so what is there to lament?

Verse 45 (garuda.1.113.45)

अयाचितो मया लब्धो पुनर्मत्प्रेषणाद्गतः । यत्रागतस्तत्र गतस्तत्र का परिवेदना

ayācito mayā labdho punarmatpreṣaṇādgataḥ yatrāgatastatra gatastatra kā parivedanā

It came to me unasked, and departed again by my own sending; from wherever it came, there it has gone back — what is there to lament?

Verse 46 (garuda.1.113.46)

एकवृक्षे सदा रात्रौ नानापक्षिसमागमः । प्रभातेऽन्यदिशो यान्ति का तत्र परिवेदना

ekavṛkṣe sadā rātrau nānāpakṣisamāgamaḥ prabhāte'nyadiśo yānti kā tatra parivedanā

On a single tree, at night, many different birds gather together; at dawn they go their separate ways — what is there to lament in that?

Verse 47 (garuda.1.113.47)

एकसार्थप्रयाताना सर्वेषान्तत्र गामिनाम् । यस्त्वेकस्त्वरितो याति का तत्र परिवेदना

ekasārthaprayātānā sarveṣāntatra gāminām yastvekastvarito yāti kā tatra parivedanā

Among all those traveling together in a single caravan, if one among them goes ahead swiftly, what is there to lament in that?

Verse 48 (garuda.1.113.48)

अव्यक्तादीनि भूतानि व्यक्तमध्यानि शौनक । अव्यक्तनिधनान्येनव का तत्र परिवेदना

avyaktādīni bhūtāni vyaktamadhyāni śaunaka avyaktanidhanānyenava kā tatra parivedanā

O Shaunaka, beings are unmanifest at the beginning, manifest in the middle, and unmanifest again at their end — what is there to lament in that?

Verse 49 (garuda.1.113.49)

नाप्राप्तकालो म्रियते विद्धः शरशतैरपि । कुशाग्रेण तु संस्पृष्टं प्राप्तकालो न जीवति

nāprāptakālo mriyate viddhaḥ śaraśatairapi kuśāgreṇa tu saṁspṛṣṭaṁ prāptakālo na jīvati

One whose time has not come does not die, even if pierced by a hundred arrows; but one whose time has come does not survive, even if merely touched by the tip of a blade of kusha grass.

Verse 50 (garuda.1.113.50)

लब्धव्यान्येव लभते गन्तव्यान्येव गच्छति । प्राप्तव्यान्येव प्राप्नाति दुः खानि च सुखानि च

labdhavyānyeva labhate gantavyānyeva gacchati prāptavyānyeva prāpnāti duḥ khāni ca sukhāni ca

A man obtains only what is to be obtained; he goes only where he is destined to go; he attains only what is destined to be attained — whether sorrows or joys.

Verse 51 (garuda.1.113.51)

तत्तत्प्राप्नोति पुरुषः कि प्रलापैः करिष्यति । आचोद्यमानानि यथा पुष्पाणि च फलानि च । स्वकालं नातिवर्तन्ते तथा कर्म पुराकृतम्

tattatprāpnoti puruṣaḥ ki pralāpaiḥ kariṣyati ācodyamānāni yathā puṣpāṇi ca phalāni ca svakālaṁ nātivartante tathā karma purākṛtam

A man attains each thing in its own time — what use is there in lamentation? Just as flowers and fruits, however urged, do not come before their season, so karma performed in the past ripens only in its own time.

Verse 52 (garuda.1.113.52)

शीलं कुलं नैव न चैव विद्या ज्ञानं गुणा नैव न बीजशुद्धिः । भाग्यानि पूर्वं तपसार्जितानि काले फलन्त्यस्य यथैव वृक्षाः

śīlaṁ kulaṁ naiva na caiva vidyā jñānaṁ guṇā naiva na bījaśuddhiḥ bhāgyāni pūrvaṁ tapasārjitāni kāle phalantyasya yathaiva vṛkṣāḥ

Neither character, nor family, nor learning, nor knowledge, nor virtues, nor purity of lineage alone determine one's fortune — fortunes earned through austerity in a former life bear their fruit in due time, just like trees.

Verse 53 (garuda.1.113.53)

तत्र मृत्युर्यत्र हन्ता तत्र श्रीर्यत्र सम्पदः । तत्र तत्र स्वयं याति प्रेर्यमाणः स्वकर्मभिः

tatra mṛtyuryatra hantā tatra śrīryatra sampadaḥ tatra tatra svayaṁ yāti preryamāṇaḥ svakarmabhiḥ

Death comes where the slayer is; fortune comes where prosperity is — driven by his own deeds, a man goes of his own accord to that very place.

Verse 54 (garuda.1.113.54)

भूतपूर्वं कृतं कर्म कर्तारमनुतिष्ठति । यथा धेनुसहस्रेषु वत्सो विन्दन्ति मातरम्

bhūtapūrvaṁ kṛtaṁ karma kartāramanutiṣṭhati yathā dhenusahasreṣu vatso vindanti mātaram

A deed done in the past follows its doer — just as, among a thousand cows, a calf finds its own mother.

Verse 55 (garuda.1.113.55)

एवं पूर्वकृतं कर्म कर्तारमनुतिष्ठाति । सुकृतं भुङ्क्ष्व चात्मीयं मूढ किं परितप्यसे

evaṁ pūrvakṛtaṁ karma kartāramanutiṣṭhāti sukṛtaṁ bhuṅkṣva cātmīyaṁ mūḍha kiṁ paritapyase

Thus, deeds done in the past follow their doer. O fool, enjoy the fruit of your own good deeds — why do you torment yourself?

Verse 56 (garuda.1.113.56)

यथा पूर्वकृतं कर्म शुभं वा यदि वाशुभम् । तथा जन्मान्तरे तद्वै कर्ता रमनुगच्छति

yathā pūrvakṛtaṁ karma śubhaṁ vā yadi vāśubham tathā janmāntare tadvai kartā ramanugacchati

Just as karma done in the past, whether good or bad, follows its doer even in another birth.

Verse 57 (garuda.1.113.57)

नीचः सर्षपमात्राणि परच्छिद्राणि पश्यति । आत्मनो बलिवमात्राणि पश्यन्नपि न पश्यति

nīcaḥ sarṣapamātrāṇi paracchidrāṇi paśyati ātmano balivamātrāṇi paśyannapi na paśyati

A lowly man sees the faults of others, even mustard-seed-small; but his own faults, even as large as a bilva fruit, he does not see, even when looking.

Verse 58 (garuda.1.113.58)

रागद्वेषादियुक्तानां न सुखं कुत्रचिद्द्विज । विचार्य खलु पश्यामि तत्सुखं यत्र निर्वृतिः

rāgadveṣādiyuktānāṁ na sukhaṁ kutraciddvija vicārya khalu paśyāmi tatsukhaṁ yatra nirvṛtiḥ

O brahmin, there is no happiness anywhere for those possessed by attachment and aversion. Reflecting carefully, I see that true happiness lies only where there is complete release.

Verse 59 (garuda.1.113.59)

यत्र स्नेहो भयं तत्र स्नेहो दुः खस्य भाजनम् । स्नेहमूलानि दुः खानि तस्मिस्त्यक्ते महत्सुखम्

yatra sneho bhayaṁ tatra sneho duḥ khasya bhājanam snehamūlāni duḥ khāni tasmistyakte mahatsukham

Where there is attachment, there is fear; attachment is a vessel of sorrow. Sorrows are rooted in attachment; when it is abandoned, there is great happiness.

Verse 60 (garuda.1.113.60)

शरीरमेवायतनं दुः खस्य च सुखस्य च । जीवितञ्च शरीरञ्च जात्यैव सह जायते

śarīramevāyatanaṁ duḥ khasya ca sukhasya ca jīvitañca śarīrañca jātyaiva saha jāyate

The body itself is the abode of both sorrow and happiness; life and the body are born together, from the moment of birth.

Verse 61 (garuda.1.113.61)

सर्वं परवशं दुः खं सर्व मात्मवशं सुखम् । एतद्विद्यात्समासेन लक्षणं सुखदुः खयोः

sarvaṁ paravaśaṁ duḥ khaṁ sarva mātmavaśaṁ sukham etadvidyātsamāsena lakṣaṇaṁ sukhaduḥ khayoḥ

All that is dependent on another is sorrow; all that is within one's own control is happiness — one should know this, in brief, as the mark of happiness and sorrow.

Verse 62 (garuda.1.113.62)

सुखस्यानन्तरं दुः खं दुः खस्यानन्तरं सुखम् । शुखं दुः खं मनुष्याणां चक्रवत्परिवर्तते

sukhasyānantaraṁ duḥ khaṁ duḥ khasyānantaraṁ sukham śukhaṁ duḥ khaṁ manuṣyāṇāṁ cakravatparivartate

Sorrow follows immediately upon happiness; happiness follows immediately upon sorrow. For men, happiness and sorrow revolve like a wheel.

Verse 63 (garuda.1.113.63)

यद्गतं तदतिक्रान्तं यदि स्यात्तच्च दूरतः । वर्तमानेन वर्तेत न स शोकेन बाध्यते

yadgataṁ tadatikrāntaṁ yadi syāttacca dūrataḥ vartamānena varteta na sa śokena bādhyate

What has passed is gone; and what is yet to come is far off — one who lives in the present is not troubled by grief.