नाप्राप्तकालो म्रियते विद्धः शरशतैरपि । कुशाग्रेण तु संस्पृष्टं प्राप्तकालो न जीवति ॥ १,११३.
One whose time has not come does not die, even if pierced by hundreds of arrows; but one whose time has come does not live, even if merely touched by a blade of grass.
लब्धव्यान्येव लभते गन्तव्यान्येव गच्छति । प्राप्तव्यान्येव प्राप्नाति दुः खानि च सुखानि च ॥ १,११३.
A person obtains only what is to be obtained, goes only where he is to go, and receives only what is destined—whether sorrow or happiness.
तत्तत्प्राप्नोति पुरुषः कि प्रलापैः करिष्यति । आचोद्यमानानि यथा पुष्पाणि च फलानि च । स्वकालं नातिवर्तन्ते तथा कर्म पुराकृतम् ॥ १,११३.
A person attains only that which is destined; what use are lamentations? Just as flowers and fruits do not surpass their proper time, so too do past actions yield results only at their appointed time.
शीलं कुलं नैव न चैव विद्या ज्ञानं गुणा नैव न बीजशुद्धिः । भाग्यानि पूर्वं तपसार्जितानि काले फलन्त्यस्य यथैव वृक्षाः ॥ १,११३.
Neither character, family, learning, knowledge, virtues, nor purity of lineage—none of these; only the fortunes earned by austerity in previous lives bear fruit at the proper time, just as trees do.
तत्र मृत्युर्यत्र हन्ता तत्र श्रीर्यत्र सम्पदः । तत्र तत्र स्वयं याति प्रेर्यमाणः स्वकर्मभिः ॥ १,११३.
Where death is destined, there the slayer appears; where prosperity is destined, there wealth arrives—each is drawn there by his own actions.
भूतपूर्वं कृतं कर्म कर्तारमनुतिष्ठति । यथा धेनुसहस्रेषु वत्सो विन्दन्ति मातरम् ॥ १,११३.
The karma performed in the past follows the doer, just as among a thousand cows, a calf finds its own mother.
एवं पूर्वकृतं कर्म कर्तारमनुतिष्ठाति । सुकृतं भुङ्क्ष्व चात्मीयं मूढ किं परितप्यसे ॥ १,११३.
Thus, the actions performed previously pursue the doer; O deluded one, enjoy the good you have earned—why do you grieve?
यथा पूर्वकृतं कर्म शुभं वा यदि वाशुभम् । तथा जन्मान्तरे तद्वै कर्ता रमनुगच्छति ॥ १,११३.
As the actions performed before, whether good or bad, so in another birth the doer surely follows after them.
नीचः सर्षपमात्राणि परच्छिद्राणि पश्यति । आत्मनो बलिवमात्राणि पश्यन्नपि न पश्यति ॥ १,११३.
A base person sees the faults of others, even as small as a mustard seed, but does not see his own, even though they are as large as a bilva fruit.
रागद्वेषादियुक्तानां न सुखं कुत्रचिद्द्विज । विचार्य खलु पश्यामि तत्सुखं यत्र निर्वृतिः ॥ १,११३.
For those attached to passion, hatred, and the like, there is happiness nowhere, O twice-born; truly, I see that happiness lies where there is contentment.
यत्र स्नेहो भयं तत्र स्नेहो दुः खस्य भाजनम् । स्नेहमूलानि दुः खानि तस्मिस्त्यक्ते महत्सुखम् ॥ १,११३.
Where there is attachment, there is fear; attachment is the vessel of suffering. Sufferings have their root in attachment; therefore, when it is abandoned, there is great happiness.
शरीरमेवायतनं दुः खस्य च सुखस्य च । जीवितञ्च शरीरञ्च जात्यैव सह जायते ॥ १,११३.
The body is indeed the abode of both suffering and happiness; life and body are born together by birth itself.
सर्वं परवशं दुः खं सर्व मात्मवशं सुखम् । एतद्विद्यात्समासेन लक्षणं सुखदुः खयोः ॥ १,११३.
All that is dependent on others is suffering; all that is under one's own control is happiness. Know this, in brief, as the mark of happiness and suffering.
सुखस्यानन्तरं दुः खं दुः खस्यानन्तरं सुखम् । शुखं दुः खं मनुष्याणां चक्रवत्परिवर्तते ॥ १,११३.
After happiness comes suffering, after suffering comes happiness; happiness and suffering revolve among people like a wheel.
यद्गतं तदतिक्रान्तं यदि स्यात्तच्च दूरतः । वर्तमानेन वर्तेत न स शोकेन बाध्यते ॥ १,११३.
What is gone is past; if it remains, it is far away. One should live in the present and not be afflicted by sorrow.
श्रीगरुडमहापुराणम् ११४ सूत उवाच । न कश्चित्कस्यचिन्मित्रं न कश्चित्कस्यचिद्रिपुः । कारणादेव जायन्ते मित्राणि रिपवस्तथा ॥ १,११४.
Sūta said: No one is anyone's friend, no one is anyone's enemy; friendships and enmities arise only from causes.
शोकत्राणं भयत्राणं प्रीतिविश्वासभाजनम् । केन रत्नांमदं सृष्टं मित्रमित्यक्षरद्वयम् ॥ १,११४.
Who created the two-syllable word 'friend', which is a refuge from grief and fear, and a vessel of love and trust, and which gives the pride of jewels?
सकृदुच्चरितं येन हरिरित्यक्षरद्वयम् । बद्धः परिकरस्तेन मोक्षाय गमनं प्रति ॥ १,११४.
By uttering even once the two-syllable word 'Hari', one is girded with a protection that leads toward liberation.
न मातरि न दारेषु न सोदर्ये न चात्मजे । विश्वासस्तादृशः पुंसां यादृङ्मित्रे स्वभावजे ॥ १,११४.
There is not such trust for a man in mother, wife, brother, or son as there is in a friend of one's own nature.
यदिच्छेच्छाश्वतीं प्रीतिं त्रीन्दोषान्परिवर्जयेत् । द्युतमर्थप्रयोगञ्च परोक्षे दारदर्शनम् ॥ १,११४.
If one desires lasting affection, one should avoid three faults: gambling, lending money, and seeing another's wife in secret.
मात्रा स्वस्त्रा दुहित्रा वा न विविक्तासनो वसेत् । बलवानिन्द्रियग्रामो विद्वांसमपि कर्षति ॥ १,११४.
One should not sit alone with one's mother, sister, or daughter; the powerful group of senses draws even a wise man astray.
विपरीतरतिः कामः स्वायतेषु न विद्यते । यथोपायो वधो दण्डस्तथैव ह्यनु वर्तते ॥ १,११४.
There is no contrary passion for one's own women; as is the means, so is the punishment or penalty that follows.
अपि कल्पानिलस्यैव तुरगस्य महोदधेः । शक्यते प्रसरो बोद्धुं न ह्यरक्तस्ये चतसः ॥ १,११४.
Even the course of the wind of an age, the horse, or the great ocean may be understood, but not the mind of a woman without affection.
क्षणो नास्ति रहो नास्ति न स्ति प्रार्थयिता जनः । तेन शौनक नारीणां सतीत्वमुपजायते ॥ १,११४.
There is no moment, no solitude, no one to make requests; thus, O Śaunaka, the chastity of women arises.
एक वै सेवते नित्यमन्यश्चेतपि रोचते । पुरुषाणामलाभेन नारी चैव पतिव्रता ॥ १,११४.
A woman who is devoted to her husband delights in serving only him, even if she finds others pleasing; but for men, not obtaining other women is not considered a fault.
जननी यानि कुरुते रहस्यं मदनातुरा । सुतैस्तानि न चिन्त्यानि शीलविप्रतिपत्तिभिः ॥ १,११४.
The secret acts that a mother, overcome by passion, may commit should not be dwelt upon by her sons, especially if they are of good character.
पराधीना निद्रा परदृदयकृत्यानुसरणं सदा हेला हास्यं नियतमपि शोकेन रहितम् । पणे न्यस्तः कायो विटजनखुरैर्दारितगलो बहूत्कण्ठवृतिर्जगति गणिक्राया बहुमतः ॥ १,११४.
Sleep that is dependent on others, always following the wishes of another, constant jesting and laughter, and even sorrow that is not genuine; a body pledged for a price, the throat torn by the nails of libertines, a neck adorned with many ornaments—such is highly valued in the world as the price of a courtesan.
अग्निरापः स्त्रियो मूर्खाः सर्पा राजकुलानि च । नित्यं परोपसेव्यानि सद्यः प्राणहराणि षट् ॥ १,११४.
Fire, water, women, fools, serpents, and royal households—these six are always to be served by others, yet can instantly take away life.
किं चित्रं यदि वेद (शब्द) शास्त्रकुशलो विप्रो भवेत्पण्डितः किं चित्रं यदि दण्डनीतिकुशलो राजा भवेद्धार्मिकः । किं चित्रं यदि रूपयौवनवती साध्वी भवेत्कामिनी तच्चित्रं यदि निर्धनोऽपि पुरुषः पापं न कुर्यात्क्रचित् ॥ १,११४.
What is remarkable if a learned Brahmin becomes skilled in the Vedas and scriptures? What is remarkable if a king skilled in governance is righteous? What is remarkable if a beautiful and youthful woman is virtuous yet passionate? But it is truly remarkable if a poor man does not commit sin at any time.
नात्मच्छिद्रं परे दद्याद्विद्याच्छिद्रं परस्य च । गूहेत्कूर्म इवाङ्गानि परभावञ्च लक्षयेत् ॥ १,११४.
One should not reveal one's own faults to others, nor the faults in another's learning; one should conceal one's limbs like a tortoise, and observe the weaknesses of others.