The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
If the Time for it does not come, no one is born and no one dies.  If the Time does not come, the infant does not acquire power of speech.  If the Time does not come, one does not acquire youth.  It is with Time that the seed sown puts forth its sprouts.  If the Time does not come, the Sun does not appear above the horizon, nor, when the Time for it does not come, does he repair to the Asta hills.  If the Time for it does not come, the Moon does not wax nor wane, nor the ocean, with its high billows, rise and ebb.  In this connection is instanced the old story recited, O Yudhishthira, by king Senajit in grief.  The irresistible course of Time affects all mortals.  All earthly things, ripened by Time, suffer destruction.  Some, O king, slay some men.  The slayers, again, are slain by others.  This is the language of the world.  Really, however, no one stays and no one is slain.  Some one thinks men slay (their fellow-men).  Another thinks men do not slay.  The truth is that the birth and destruction of all creatures have been ordained to happen in consequence of their very nature.  Upon the loss of one’s wealth or the death of one’s wife or son or sire, one cries out, saying ‘Alas, what grief!’ and dwelling upon that sorrow always enhances it.  Why do you, like a foolish person, indulge in grief?  Why do you grieve for them that are subject to grief?[74] Behold, grief is increased by indulgence as fear is by yielding to.  This body even is not mine.  Nothing in this earth is mine.  Or, the things of this earth belong as much to others as to me.  The wise, seeing, this, do not suffer themselves to be deluded.  There are thousands of causes for sorrow, and hundreds of causes for joy.  These every day affect the ignorant only, but not him that is wise.  These, in course of Time. become objects of affection or aversion, and appearing as bliss or woe revolve (as if in a wheel) for affecting living creatures.  There is only sorrow in this world but no happiness.  It is for this that sorrow only is felt.  Indeed, sorrow springs from that affliction called desire, and happiness springs from the affliction called sorrow.  Sorrow comes after happiness, and happiness after sorrow.  One does not always suffer sorrow or always enjoy happiness.  Happiness always ends in sorrow, and sometimes proceeds from sorrow itself.  He, therefore, that desires eternal happiness must abandon both.  When sorrow must arise upon the expiration of happiness, and happiness upon the expiration of sorrow, one should, for that, cast off, like a (snake-bit) limb of one’s body, that from which one experiences sorrow or that heart-burning which is nurtured by sorrow or that which is the root of his anxiety.[75] Be it happiness or sorrow, be it agreeable or disagreeable, whatever comes should be borne with an unaffected heart.  O amiable one, if thou abstainest, in even a slight measure, from doing what is agreeable to your wives and children, thou shalt then know who is whose and why so and for
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 from Project Gutenberg. Public domain.
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