Śrīmad-Bhāgavatam 10.54.14
Blended reading (Sanskrit + English inline)
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kālena
—
by time
Instrumental of kāla. In Gauḍīya theology, kāla is Kṛṣṇa's energy (cf. BG 11.32 'kālo 'smi'); naming time without naming the Person who IS time is to glance at the shadow and miss the body.
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daiva
—
fate / providence
From deva. Originally 'that which pertains to the gods.' The Bhāgavatam uses daiva as the residual karmic momentum that the Lord administers — not blind, but personal. Jarāsandha takes it as blind.
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vidrāvitam
—
driven
Past participle of vi-√dru, 'driven, made to run.' The world is driven; the devotee, by contrast, walks with the Lord (cf. Prahlāda 7.5.32, 'where the unsought guidance of Bhagavān becomes one's path').
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na śocāmi
—
I do not lament
BG 2.11 begins with the same prohibition: 'aśocyān anvaśocas tvam' — 'you grieve for those not to be grieved for.' Kṛṣṇa offers the cure (surrender); Jarāsandha offers only the discipline of refusal.
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jagat
—
the world
From √gam — 'that which goes / is in motion.' The world is constitutively motion, never rest. The only rest is in the unmoving Mover, Kṛṣṇa — a doctrine Jarāsandha is one step short of seeing.
Having stated that the Supreme Lord controls this world, Jarāsandha explains the specific method of control. It should be remembered that in the Vedic context kāla, or time, does not refer merely to a system of measuring planetary movements such as days, weeks, months and years but rather to the way things are being moved. Everything is moving according to its destiny, and this destiny is also described as “time,” since everyone’s destiny is revealed and imposed by the movements of time.
Time, under the direction of fate, agitates this world.
He gives the conclusion. I never lament in defeat. I never rejoice in victory. Karhicit should be understood with both statements. I know the world is agitated by time. “Since time is equal everywhere there should be no appearance of happiness or sorrow.” Time is linked with karma, which gives various results to various people. Previously he said it was the will of the Lord. Now he says it is time endowed with karma. Because the karma of the jīva has not beginning at all, it has no end. A particular aspect of time, composed of the Lord’s actions, produces the particulars of karma.
He gives the conclusion. I never lament in defeat. I never rejoice in victory. Karhicit should be understood with both statements. I know the world is agitated by time. “Since time is equal everywhere, there should be no appearance of happiness or sorrow.” Time is linked with karma, which gives various results to various people. Previously he said it was the will of the Lord. Now he says it is time endowed with karma (daiva). One cannot find another cause. Or time is related to the Lord (kālena daiva-yuktena). It is under his control.
- Where does your claimed equipoise mask continuing emotional turbulence?
- How do you tell real equanimity from posed equanimity?
A man can name the words 'time' and 'fate' without ever surrendering to the Person behind them — like a sailor who maps the wind but refuses to set a sail. Jarāsandha's calm is the cousin of true equanimity, but it cannot reach śaraṇa.
My note
Source: vedabase.io