नेह ध्रुवं किं चन जातु विद्यते; अस्मिंल् लोके कर्मणो ऽनित्ययोगात् ॥
सूर्योदये को हि विमुक्तसंशयो; भावं कुर्वीताद्य महाव्रते हते ॥
वसुप्रभावे वसुवीर्यसंभवे; गते वसून् एव वसुंधराधिपे ॥
वसूनि पुत्रांश् च वसुंधरां तथा; कुरूंश् च शोचध्वम् इमां च वाहिनीम् ॥
neha dhruvaṃ kiṃ cana jātu vidyate; asmiṃl loke karmaṇo 'nityayogāt ||
sūryodaye ko hi vimuktasaṃśayo; bhāvaṃ kurvītādya mahāvrate hate ||
vasuprabhāve vasuvīryasaṃbhave; gate vasūn eva vasuṃdharādhipe ||
vasūni putrāṃś ca vasuṃdharāṃ tathā; kurūṃś ca śocadhvam imāṃ ca vāhinīm ||
[Karna said:] Nothing permanent exists here, ever, in this world — because of the impermanence of the bond [with the fruits] of action. Who, then, free from doubt, would now rely on [firm] existence, when Bhishma, great in his vow, has been struck down? Now that he has departed — he whose power came from the Vasus, whose valor was born of the Vasus — to the Vasus [the eight gods] themselves, the lord of the earth, [then] mourn for riches, sons, the earth, the Kurus, and this army as well.
bb78c5564a79 · प्रकाशित 19 जुल॰ 2026, 2:46:26 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
From Bhishma's death Karna draws the law of impermanence: if he who seemed unshakable has fallen, then nothing in this world can be relied upon as eternal. The play on the name — Bhishma as the embodied Vasu who has "gone to the Vasus themselves" — recalls that he has not perished but returned to his heavenly source: the death of the righteous is a return, not an annihilation. Yet the call to "mourn for everything" reveals the despair of one who sees impermanence but has not yet found the Imperishable. The verse teaches that insight into the world's frailty is only halfway; it is completed not by weeping over all that passes, but by finding support in Him Who is not subject to Time — and in this lies the way out of grief.