12220001a magnasya vyasane kRcchre kiM zreyaH puruSasya hi 'What, indeed, is good for a man that is sunk in dire distress,
12220001c bandhunAze mahIpAla rAjyanAze 'pi vA punaH when loss of friends or loss of kingdom, O monarch has occurred?
12220002a tvaM hi naH paramo vaktA loke 'smin bharatarSabha
12220002c etad bhavantamM pRcchAmi tan me vaktum ihArhasi In this world, O bull of bharata's race, thou art the foremost of our instructors. I ask thee this. It behoveth thee to tell me what I ask.'
12220003 bhISma uvAca 'bhISma said,
12220003a putradAraisH sukhaiz caiva viyuktasya dhanena ca
12220003c magnasya vyasane kRcchre dhRtizH zreyaskarI nRpa 'For one that has been deprived of sons and wives and pleasures of every kind and wealth, and that has been plunged into dire distress, fortitude is of the highest good, O king!
12220004a dhairyeNa yuktasya satazH zarIranM na vizIryate The body is never emaciated of one that is always possessed of fortitude.
12220004c ArogyAc ca zarIrasya sa punar vindate zriyam Grieflessness bears happiness within it, and also health that is a superior possession.
12220005c tasya sthairyaJM ca dhairyaJM ca vyavasAyaz ca karmasu In consequence again of this health of body, once may again acquire prosperity. That wise man, O sire, who adheres to a course of righteous conduct (while afflicted by distress) succeeds in acquiring prosperity, patience, and perseverance in the accomplishment of all his objects.
12220006a atraivodAharantImam itihAsamM purAtanam
12220006c balivAsavasaMvAdamM punar eva yudhiSThira In this connection is once more cited the old narrative of the discourse between vAlin and vAsava, O yudhiSThira!
12220007c viSNukrAnteSu lokeSu devarAje zatakratau After the battle between the gods and the asuras, in which a large number of daityas and dAnavas fell, had come to an end. vAlin became king. He was deceived by viSNu who once more established his sway over all the worlds. He, of a hundred sacrifices was once more invested with the sovereignty of the deities.
12220008a ijyamAneSu deveSu cAturvarNye vyavasthite When, after the rule of the deities had thus been re-established, and the four orders of men had been re-established in the practice of their respective courses of duty,
12220008c samRdhyamAne trailokye prItiyukte svayamMbhuvi and the three worlds once more swelled with prosperity, and the Self-born became glad at heart,
12220009a rudrair vasubhir Adityair azvibhyAm api ca rSibhiH then, accompanied by the rudras, the vasus, the Adityas, the azvins, the celestial RSis,
12220009c gandharvair bhujagendraiz ca siddhaiz cAnyair vRtaH prabhuH the gandharvas, the Siddhas, and other superior orders of beings, the puissant zakra,
12220010a caturdantaM sudAntaJM ca vAraNendraM zriyA vRtam seated in splendour on his four-tusked prince of elephants,
12220010c AruhyrAvataM zakras trailokyam anusaMyayau called Airavata, made a progress through all the worlds.
12220011a sa kadA cit samudrAnte kasmiMz cid girigahvare One day, while thus engaged, the wielder of the thunderbolt beheld Virochana's son vAlin within a certain mountain cave on the sea-shore.
12220011c baliM vairocaniM vajrI dadarzopasasarpa ca Seeing the prince of dAnavas, he approached him.
12220012a tam airAvatamUrdhasthamM prekSya devagaNair vRtam The prince of the daityas, when he saw, thus seated on the back of Airavata and surrounded by the several orders of the celestials,
12220012c surendram indranM daityendro na zuzoca na vivyathe the chief of the deities, viz., indra, showed no signs of sorrow or agitation.
12220013a dRSTvA tam avikArasthanM tiSThantanM nirbhayamM balim indra also, seeing vAlin staying unmoved and fearless,
12220013c adhirUDho dvipazreSTham ity uvAca zatakratuH addressed him from the back of his foremost of elephants, saying,
12220014a daitya na vyathase zauryAd atha vA vRddhasevayA 'How is it, O daitya, that thou art so unmoved? Is it due to thy heroism or thy having waited with reverence upon aged persons?
12220014c tapasA bhAvitatvAd vA sarvathaitat suduSkaram Is it due to thy mind having been cleansed by penances? To whatever cause it may be due, this frame of mind is certainly very difficult of attainment.
12220015a zatrubhir vazam AnIto hInasH sthAnAd anuttamAt Hurled from a position that was certainly the highest, thou art now divested of all thy possessions, and thou hast been brought under the sway of thy foes.
12220015c vairocane kim Azritya zocitavye na zocasi O son of Virochana, what is that by having recourse to which thou dost not grieve although the occasion is for grief?
12220016a zraiSThyamM prApya svajAtInAmM bhuktvA bhogAn anuttamAn Formerly, when thou wert invested with the sovereignty of thy own order, unrivalled pleasures were thine.
12220016c hRtasvabalarAjyas tvamM brUhi kasmAn na zocasi Now, however, thou art divested of thy wealth and jewels and sovereignty. Tell us why thou art so unmoved.
12220017a Izvaro hi purA bhUtvA pitRpaitAmahe pade Thou wert before this a god, seated on the throne of thy sire and grandsires.
12220017c tat tvam adya hRtanM dRSTvA sapatnaiH kiM na zocasi Beholding thyself stripped today by thy foes, why dost thou not grieve?
12220018a baddhaz ca vAruNaiH pAzair vajreNa ca samAhataH Thou art bound in Varuna's noose and hast been struck with my thunderbolt.
12220018c hRtadAro hRtadhano brUhi kasmAn na zocasi Thy wives have been taken away and thy wealth also. Tell us why thou dost not indulge in grief.
12220019a bhraSTazrIr vibhavabhraSTo yan na zocasi duSkaram Divested of prosperity and fallen away from affluence, thou indulgest not in grief. This, indeed, is something that is very remarkable.
12220019c trailokyarAjyanAze hi ko 'nyo jIvitum utsahet Who else, O vAlin, than one like thee, could venture to bear the burthen of existence after being shorn of the sovereignty of the three worlds?'
12220020a etac cAnyac ca paruSamM bruvantamM paribhUya tam Hearing without any pain these and other cutting speeches that indra addressed to him,
12220020c zrutvA sukham asamMbhrAnto balir vairocano 'bravIt asserting the while his own superiority over him, vAlin, the son of Virochana, fearlessly answered his interrogator, saying the following words.'
12220021 balir uvAca 'bali said,
12220021a nigRhIte mayi bhRzaM zakra kiGM katthitena te 'When calamities have oppressed me, O zakra, what dost thou gain by such brag now?
12220021c vajram udyamya tiSThantamM pazyAmi tvAmM puranMdara Today I behold thee, O Purandara, stand before me with the thunderbolt upraised in thy hand!
12220022a azaktaH pUrvam AsIs tvaM kathaM cic chaktatAM gataH Formerly, however, thou couldst not bear thyself so. Now thou hast by some means gained that power.
12220022c kas tvad anya imA vAcasH sukrUrA vaktum arhati Indeed, who else than thou could utter such cruel speeches?
12220023a yas tu zatror vazasthasya zakto 'pi kurute dayAm That person who, though able to punish, shows compassion
12220023c hastaprAptasya vIrasya taJM caiva puruSaM viduH towards a heroic foe vanquished and brought under his sway, is truly a very superior individual.
12220024a anizcayo hi yuddheSu dvayor vivadamAnayoH When two persons fight, victory in the battle is certainly dubious.
12220024c ekaH prApnoti vijayam ekaz caiva parAbhavam One of the two certainly becomes victorious, and the other becomes vanquished.
12220025a mA ca te bhUt svabhAvo 'yamM mayA daivatapuGMgava
12220025c IzvarasH sarvabhUtAnAM vikrameNa jito balAt O chief of the deities, let not thy disposition be such! Do not imagine that thou hast become the sovereign of all creatures after having conquered all with thy might and prowess!
12220026a naitad asmatkRtaM zakra naitac chakra tvayA kRtam
12220026c yat tvam evaGMgato vajrin yad vApy evaGMgatA vayam That we have become so is not, O zakra, the result of any act of ours. 1 That thou hast become so, O wielder of the thunderbolt, is not the result of any act of thine.
12220027a aham AsaM yathAdya tvamM bhavitA tvaM yathA vayam What I am now thou wilt be in the future.
12220027c mAvamaMsthA mayA karma duSkRtaGM kRtam ity uta Do not disregard me, thinking that thou hast done an exceedingly difficult feat.
12220028a sukhaduHkhe hi puruSaH paryAyeNAdhigacchati A person obtains happiness and misery one after another in course of Time.
12220028c paryAyeNAsi zakratvamM prAptazH zakra na karmaNA Thou hast, O zakra, obtained the sovereignty of the universe in course of Time but not in consequence of any especial merit in thee.
12220029a kAlaH kAle nayati mAm It is Time that leads me on in his course.
12220029b tvAJM ca kAlo nayaty ayam That same Time leads thee also onward.
12220029c tenAhanM tvaM yathA nAdya It is for this that I am not what thou art today,
12220029d tvaJM cApi na yathA vayam and thou also art not what I am!
12220030a na mAtRpitRzuzrUSA na ca daivatapUjanam Dutiful services done to parents, reverential worship of deities,
12220030c nAnyo guNasamAcAraH puruSasya sukhAvahaH due practice of any good quality,--none of these can bestow happiness on any one.
12220031a na vidyA na tapo dAnanM na mitrANi na bAndhavAH
12220031c zaknuvanti paritrAtunM naraGM kAlena pIDitam Neither knowledge, nor penances, nor gifts, nor friends, nor kinsmen can rescue one that is afflicted by Time.
