03.031
Core: Draupadi counters by telling Dharma is not protecting him, not the creator who writes everyone's destiny.
द्रौपद्युवाच॥
Draupadī said.
नमो धात्रे विधात्रे च यौ मोहं चक्रतुस्तव। पितृपैतामहे वृत्ते वोढव्ये तेऽन्यथा मतिः ॥३-३१-१॥
Obeisance to the supporter and the creator, and to those two who created delusion for you; in the ancestral duties that are to be upheld, your mind is otherwise. (3-31-1)
नेह धर्मानृशंस्याभ्यां न क्षान्त्या नार्जवेन च। पुरुषः श्रियमाप्नोति न घृणित्वेन कर्हिचित् ॥३-३१-२॥
In this world, a man does not attain wealth by dharma and compassion, nor by forbearance, nor by honesty, nor ever by compassion. (3-31-2)
त्वां चेद्व्यसनमभ्यागादिदं भारत दुःसहम्। यत्त्वं नार्हसि नापीमे भ्रातरस्ते महौजसः ॥३-३१-३॥
O Bhārata, if this unbearable misfortune has come upon you, which neither you nor even your mighty brothers deserve. (3-31-3)
न हि तेऽध्यगमज्जातु तदानीं नाद्य भारत। धर्मात्प्रियतरं किञ्चिदपि चेज्जीवितादिह ॥३-३१-४॥
O Bhārata, never at any time, neither then nor now, has anything dearer to you than dharma occurred, not even if it is life itself, here. (3-31-4)
धर्मार्थमेव ते राज्यं धर्मार्थं जीवितं च ते। ब्राह्मणा गुरवश्चैव जानन्त्यपि च देवताः ॥३-३१-५॥
Your kingdom exists only for the sake of dharma, and your life too is for dharma; the Brāhmaṇas, teachers, and even the deities know this. (3-31-5)
भीमसेनार्जुनौ चैव माद्रेयौ च मया सह। त्यजेस्त्वमिति मे बुद्धिर्न तु धर्मं परित्यजेः ॥३-३१-६॥
My thought is not that you should abandon dharma, but that you should abandon Bhīmasena, Arjuna, the two sons of Mādrī, and even me together. (3-31-6)
राजानं धर्मगोप्तारं धर्मो रक्षति रक्षितः। इति मे श्रुतमार्याणां त्वां तु मन्ये न रक्षति ॥३-३१-७॥
It is said by the noble ones: "Dharma protects the king who protects dharma." But I think, dharma does not protect you. (3-31-7)
अनन्या हि नरव्याघ्र नित्यदा धर्ममेव ते। बुद्धिः सततमन्वेति छायेव पुरुषं निजा ॥३-३१-८॥
O tiger among men, indeed, your intellect always follows only dharma, just as one's own shadow always follows a man. (3-31-8)
नावमंस्था हि सदृशान्नावराञ्श्रेयसः कुतः। अवाप्य पृथिवीं कृत्स्नां न ते शृङ्गमवर्धत ॥३-३१-९॥
You did not look down upon your equals, nor upon those inferior; from where could superiority arise? Even after obtaining the entire earth, your pride did not increase. (3-31-9)
स्वाहाकारैः स्वधाभिश्च पूजाभिरपि च द्विजान्। दैवतानि पितॄंश्चैव सततं पार्थ सेवसे ॥३-३१-१०॥
O Pārtha, you always serve the twice-born, the deities, and the ancestors with utterances of svāhā and svadhā, and with various worships. (3-31-10)
ब्राह्मणाः सर्वकामैस्ते सततं पार्थ तर्पिताः। यतयो मोक्षिणश्चैव गृहस्थाश्चैव भारत ॥३-३१-११॥
O Pārtha, Brāhmaṇas, ascetics, liberated ones, and householders are always satisfied with all desires, O Bhārata. (3-31-11)
आरण्यकेभ्यो लौहानि भाजनानि प्रयच्छसि। नादेयं ब्राह्मणेभ्यस्ते गृहे किञ्चन विद्यते ॥३-३१-१२॥
You give iron vessels to the forest-dwellers; nothing in your house should be given to the Brāhmaṇas. (3-31-12)
यदिदं वैश्वदेवान्ते सायम्प्रातः प्रदीयते। तद्दत्त्वातिथिभृत्येभ्यो राजञ्शेषेण जीवसि ॥३-३१-१३॥
O king, whatever is given at the end of the Vaiśvadeva rite in the evening and morning, after giving that to the guest and servants, you live on the remainder. (3-31-13)
इष्टयः पशुबन्धाश्च काम्यनैमित्तिकाश्च ये। वर्तन्ते पाकयज्ञाश्च यज्ञकर्म च नित्यदा ॥३-३१-१४॥
Oblations, animal sacrifices, and all rituals performed for desire or specific purposes, as well as cooking-sacrifices and sacrificial acts, are always present. (3-31-14)
अस्मिन्नपि महारण्ये विजने दस्युसेविते। राष्ट्रादपेत्य वसतो धार्मस्ते नावसीदति ॥३-३१-१५॥
Even here, in this great and lonely forest frequented by robbers, though you have departed from the kingdom and dwell here, your righteousness does not diminish. (3-31-15)
अश्वमेधो राजसूयः पुण्डरीकोऽथ गोसवः। एतैरपि महायज्ञैरिष्टं ते भूरिदक्षिणैः ॥३-३१-१६॥
The horse-sacrifice, the royal consecration, the puṇḍarīka and the gosava—these great sacrifices too have been performed by you with abundant gifts. (3-31-16)
राजन्परीतया बुद्ध्या विषमेऽक्षपराजये। राज्यं वसून्यायुधानि भ्रातॄन्मां चासि निर्जितः ॥३-३१-१७॥
O king, by being overcome with intelligence in the difficult defeat at dice, you have been deprived of your kingdom, treasures, weapons, brothers, and me. (3-31-17)
ऋजोर्मृदोर्वदान्यस्य ह्रीमतः सत्यवादिनः। कथमक्षव्यसनजा बुद्धिरापतिता तव ॥३-३१-१८॥
You are upright, gentle, generous, modest, and truthful; how has your mind, born of the vice of dice, come to this? (3-31-18)
अतीव मोहमायाति मनश्च परिदूयते। निशाम्य ते दुःखमिदमिमां चापदमीदृशीम् ॥३-३१-१९॥
Great delusion arises and the mind is tormented; having heard of your suffering and this calamity of such a kind. (3-31-19)
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। ईश्वरस्य वशे लोकस्तिष्ठते नात्मनो यथा ॥३-३१-२०॥
Here too, they recount this ancient story: the world exists under the control of the Lord, not by its own power, as (it is said). (3-31-20)
धातैव खलु भूतानां सुखदुःखे प्रियाप्रिये। दधाति सर्वमीशानः पुरस्ताच्छुक्रमुच्चरन् ॥३-३१-२१॥
Indeed, the Lord, the supporter of all beings, places happiness and sorrow, pleasant and unpleasant, and, standing in front, utters radiance. (3-31-21)
यथा दारुमयी योषा नरवीर समाहिता। ईरयत्यङ्गमङ्गानि तथा राजन्निमाः प्रजाः ॥३-३१-२२॥
O king, just as a wooden woman, when joined with a heroic man, moves her limbs, so too do these subjects act.
आकाश इव भूतानि व्याप्य सर्वाणि भारत। ईश्वरो विदधातीह कल्याणं यच्च पापकम् ॥३-३१-२३॥
O Bhārata, just as the sky pervades all beings, so too does the Lord, here, dispense both good and evil. (3-31-23)
शकुनिस्तन्तुबद्धो वा नियतोऽयमनीश्वरः। ईश्वरस्य वशे तिष्ठन्नान्येषां नात्मनः प्रभुः ॥३-३१-२४॥
Like a bird bound by a string, this being is not independent; remaining under the control of the controller, he is not the master of himself, but of others. (3-31-24)
मणिः सूत्र इव प्रोतो नस्योत इव गोवृषः। धातुरादेशमन्वेति तन्मयो हि तदर्पणः ॥३-३१-२५॥
Just as a jewel is strung on a thread, and a bull is like a nose ring, so one who is composed of that element follows its instruction, for he is indeed devoted to that. (3-31-25)
नात्माधीनो मनुष्योऽयं कालं भवति कञ्चन। स्रोतसो मध्यमापन्नः कूलाद्वृक्ष इव च्युतः ॥३-३१-२६॥
A human being is not dependent on himself at any time; like a tree fallen from the bank into the middle of a stream, he is carried away. (3-31-26)
अज्ञो जन्तुरनीशोऽयमात्मनः सुखदुःखयोः। ईश्वरप्रेरितो गच्छेत्स्वर्गं नरकमेव च ॥३-३१-२७॥
An ignorant being, not master of himself regarding pleasure and pain, being impelled by the Lord, may go to heaven or even to hell. (3-31-27)
यथा वायोस्तृणाग्राणि वशं यान्ति बलीयसः। धातुरेवं वशं यान्ति सर्वभूतानि भारत ॥३-३१-२८॥
O Bhārata, just as the tips of grass are carried away by a stronger wind, in the same way, all beings come under the control of death. (3-31-28)
आर्यकर्मणि युञ्जानः पापे वा पुनरीश्वरः। व्याप्य भूतानि चरते न चायमिति लक्ष्यते ॥३-३१-२९॥
Whether engaging in noble actions or in sin, the Lord, pervading all beings, moves; yet He is not thus perceived as such. (3-31-29)
हेतुमात्रमिदं धातुः शरीरं क्षेत्रसञ्ज्ञितम्। येन कारयते कर्म शुभाशुभफलं विभुः ॥३-३१-३०॥
This body, which is called the field, is merely an effect; it is by this that the all-pervading (Self) causes action, resulting in auspicious and inauspicious fruits. (3-31-30)
पश्य मायाप्रभावोऽयमीश्वरेण यथा कृतः। यो हन्ति भूतैर्भूतानि मोहयित्वात्ममायया ॥३-३१-३१॥
Behold the power of illusion, how this is accomplished by the Lord: he destroys beings through other beings, having first deluded them by his own illusion. (3-31-31)
अन्यथा परिदृष्टानि मुनिभिर्वेददर्शिभिः। अन्यथा परिवर्तन्ते वेगा इव नभस्वतः ॥३-३१-३२॥
The sages and seers of the Veda perceive things differently; just as the currents of the wind change in various ways. (3-31-32)
अन्यथैव हि मन्यन्ते पुरुषास्तानि तानि च। अन्यथैव प्रभुस्तानि करोति विकरोति च ॥३-३१-३३॥
Men indeed think of those things otherwise, but the lord does and modifies those things otherwise. (3-31-33)
यथा काष्ठेन वा काष्ठमश्मानं चाश्मना पुनः। अयसा चाप्ययश्छिन्द्यान्निर्विचेष्टमचेतनम् ॥३-३१-३४॥
Just as wood may be cut by wood, stone by stone, and iron by iron, all being motionless and unconscious. (3-31-34)
एवं स भगवान्देवः स्वयम्भूः प्रपितामहः। हिनस्ति भूतैर्भूतानि छद्म कृत्वा युधिष्ठिर ॥३-३१-३५॥
Thus, O Yudhishthira, the illustrious god, the self-born great-grandfather, destroys beings by means of other beings, employing deception. (3-31-35)
सम्प्रयोज्य वियोज्यायं कामकारकरः प्रभुः। क्रीडते भगवन्भूतैर्बालः क्रीडनकैरिव ॥३-३१-३६॥
O Lord, this sovereign, acting according to his own will, joins and separates beings, playing with them just as a child plays with toys. (3-31-36)
न मातृपितृवद्राजन्धाता भूतेषु वर्तते। रोषादिव प्रवृत्तोऽयं यथायमितरो जनः ॥३-३१-३७॥
O king, the sustainer does not act among beings like a mother or father; he acts as if engaged from anger, just like any other person. (3-31-37)
आर्याञ्शीलवतो दृष्ट्वा ह्रीमतो वृत्तिकर्शितान्। अनार्यान्सुखिनश्चैव विह्वलामीव चिन्तया ॥३-३१-३८॥
Seeing the virtuous and modest noble ones emaciated by their livelihood, and the ignoble ones happy, she became as if overwhelmed with worry. (3-31-38)
तवेमामापदं दृष्ट्वा समृद्धिं च सुयोधने। धातारं गर्हये पार्थ विषमं योऽनुपश्यति ॥३-३१-३९॥
O Pārtha, seeing your calamity and the prosperity in Suyodhana, I blame the creator who regards this as fair. (3-31-39)
आर्यशास्त्रातिगे क्रूरे लुब्धे धर्मापचायिनि। धार्तराष्ट्रे श्रियं दत्त्वा धाता किं फलमश्नुते ॥३-३१-४०॥
What benefit does the Creator gain by granting prosperity to Dhritarashtra's son, who transgresses noble treatises, is cruel, greedy, and a violator of dharma? (3-31-40)
कर्म चेत्कृतमन्वेति कर्तारं नान्यमृच्छति। कर्मणा तेन पापेन लिप्यते नूनमीश्वरः ॥३-३१-४१॥
If an action, when performed, follows the doer and does not reach another, then by that sinful action, indeed, the Lord is smeared. (3-31-41)
अथ कर्म कृतं पापं न चेत्कर्तारमृच्छति। कारणं बलमेवेह जनाञ्शोचामि दुर्बलान् ॥३-३१-४२॥
Now, if the sin of an action does not reach the doer, then the only reason is strength in this world; I feel sorry for the weak. (3-31-42)
