03.031
Core: Draupadi counters by telling Dharma is not protecting him, not the creator who writes everyone's destiny.
द्रौपद्युवाच॥
draupadyuvāca॥
[द्रौपदी (draupadī) - Draupadī; (proper name, wife of the Pāṇḍavas); उवाच (uvāca) - said; spoke;]
(Draupadī said;)
Draupadī said.
नमो धात्रे विधात्रे च यौ मोहं चक्रतुस्तव। पितृपैतामहे वृत्ते वोढव्ये तेऽन्यथा मतिः ॥३-३१-१॥
namo dhātre vidhātre ca yau mohaṃ cakratus tava। pitṛpaitāmahe vṛtte voḍhavye te'nyathā matiḥ ॥3-31-1॥
[नमः (namaḥ) - obeisance; धात्रे (dhātre) - to the supporter; विधात्रे (vidhātre) - to the creator; च (ca) - and; यौ (yau) - who (dual); मोहम् (moham) - delusion; चक्रतुः (cakratuḥ) - made (dual); तव (tava) - your; पितृपैतामहे (pitṛpaitāmahe) - to the ancestral (father and grandfather); वृत्ते (vṛtte) - in the conduct; वोढव्ये (voḍhavye) - to be borne; ते (te) - your; अन्यथा (anyathā) - otherwise; मतिः (matiḥ) - mind;]
(Obeisance to the supporter, to the creator, and to those two who made delusion for you; in the ancestral conduct to be borne, your mind is otherwise.)
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॥
neha dharmānaṛśaṁsyābhyāṁ na kṣāntyā nārjavena ca। puruṣaḥ śriyam āpnoti na ghṛṇitvena karhicit ॥3-31-2॥
[नेह (neha) - here; in this world; धर्मानृशंस्याभ्यां (dharmānaṛśaṁsyābhyām) - by dharma and compassion; न (na) - not; क्षान्त्या (kṣāntyā) - by forbearance; न (na) - not; अर्जवेन (arjavena) - by honesty; च (ca) - and; पुरुषः (puruṣaḥ) - a man; श्रियं (śriyam) - wealth; आप्नोति (āpnoti) - attains; न (na) - not; घृणित्वेन (ghṛṇitvena) - by compassion; कर्हिचित् (karhicit) - at any time; ever;]
(Here, by dharma and compassion, not by forbearance, not by honesty and; a man wealth attains not by compassion at any time.)
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॥
tvāṃ ced vyasanam abhyāgād idaṃ bhārata duḥsaham। yat tvaṃ nārhasi nāpīme bhrātaras te mahaujasaḥ ॥3-31-3॥
[त्वाम् (tvām) - you (accusative singular); चेत् (cet) - if; व्यसनम् (vyasanam) - misfortune; अभ्यागात् (abhyāgāt) - has come upon; इदम् (idam) - this; भारत (bhārata) - O Bhārata; दुःसहम् (duḥsaham) - unbearable; यत् (yat) - that; त्वम् (tvam) - you (nominative singular); न (na) - not; अर्हसि (arhasi) - deserve; न (na) - not; अपि (api) - even; इमे (ime) - these; भ्रातरः (bhrātaraḥ) - brothers; ते (te) - your; महौजसः (mahaujasaḥ) - mighty;]
(If this unbearable misfortune has come upon you, O Bhārata, which you do not deserve, nor do even these your mighty brothers.)
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॥
na hi te'dhyagamaj jātu tadānīṃ nādya bhārata। dharmāt priyataraṃ kiñcid api ca ej jīvitād iha ॥3-31-4॥
[न (na) - not; हि (hi) - indeed; ते (te) - to you; अध्यगमज् (adhyagamaj) - has occurred; जातु (jātu) - ever; तदानीं (tadānīṃ) - then; न (na) - not; अद्य (adya) - now; भारत (bhārata) - O Bhārata; धर्मात् (dharmāt) - from dharma; प्रियतरं (priyataraṃ) - dearer; किञ्चित् (kiñcit) - anything; अपि (api) - even; च (ca) - and; एज् (ej) - if; जीवितात् (jīvitāt) - than life; इह (iha) - here;]
(Not indeed to you has occurred ever then nor now, O Bhārata, from dharma dearer anything even and if than life here.)
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॥
dharmārthameva te rājyaṃ dharmārthaṃ jīvitaṃ ca te। brāhmaṇā guravaścaiva jānantyapi ca devatāḥ ॥3-31-5॥
[धर्मार्थम् (dharmārtham) - for the sake of dharma; एव (eva) - indeed; ते (te) - your; राज्यम् (rājyam) - kingdom; धर्मार्थम् (dharmārtham) - for the sake of dharma; जीवितम् (jīvitam) - life; च (ca) - and; ते (te) - your; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; गुरवः (guravaḥ) - teachers; च (ca) - and; एव (eva) - indeed; जानन्ति (jānanti) - know; अपि (api) - also; च (ca) - and; देवताः (devatāḥ) - deities;]
(For the sake of dharma indeed your kingdom, for the sake of dharma your life also; Brāhmaṇas and teachers indeed know, also and deities.)
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॥
bhīmasenārjunau caiva mādreyau ca mayā saha। tyajestvamiti me buddhirna tu dharmaṃ parityajeḥ ॥3-31-6॥
[भीमसेनार्जुनौ (bhīmasenārjunau) - Bhīmasena and Arjuna; च (ca) - and; एव (eva) - indeed; माद्रेयौ (mādreyau) - the two sons of Mādrī; च (ca) - and; मया (mayā) - by me; सह (saha) - together; त्यजेः (tyajeḥ) - you should abandon; त्वम् (tvam) - you; इति (iti) - thus; मे (me) - my; बुद्धिः (buddhiḥ) - thought; न (na) - not; तु (tu) - but; धर्मम् (dharmaṃ) - dharma; परित्यजेः (parityajeḥ) - you should abandon completely;]
(Bhīmasena and Arjuna and indeed the two sons of Mādrī and by me together you should abandon, you—thus my thought—not but dharma you should abandon completely.)
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॥
rājānaṃ dharmagoptāraṃ dharmo rakṣati rakṣitaḥ। iti me śrutamāryāṇāṃ tvāṃ tu manye na rakṣati ॥3-31-7॥
[राजानं (rājānam) - king; (accusative singular); धर्मगोप्तारं (dharmagoptāram) - protector of dharma; (accusative singular); धर्मः (dharmaḥ) - dharma; (subject); रक्षति (rakṣati) - protects; रक्षितः (rakṣitaḥ) - protected; (one who is protected); इति (iti) - thus; (end of quotation); मे (me) - by me; श्रुतम् (śrutam) - heard; आर्याणाम् (āryāṇām) - of the noble ones; त्वाम् (tvām) - you; (accusative singular); तु (tu) - but; मन्ये (manye) - I think; न (na) - not; रक्षति (rakṣati) - protects;]
(The king, the protector of dharma, dharma protects (when) protected; thus by me heard of the noble ones. You, but, I think, not protects.)
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॥
ananyā hi naravyāghra nityadā dharmameva te। buddhiḥ satatamanveti chāyeva puruṣaṃ nijā ॥3-31-8॥
[अनन्या (ananyā) - not-other; हि (hi) - indeed; नरव्याघ्र (naravyāghra) - tiger-among-men; नित्यदा (nityadā) - always; धर्मम् (dharmaṃ) - dharma; एव (eva) - only; ते (te) - your; बुद्धिः (buddhiḥ) - intellect; सततम् (satatam) - always; अन्वेति (anveti) - follows; छायेव (chāyā iva) - like a shadow; पुरुषम् (puruṣam) - man; निजा (nijā) - own;]
(Not-other indeed, tiger-among-men, always dharma only your intellect always follows like a shadow man own.)
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॥
nāvamaṃsthā hi sadṛśān nāvarāñ śreyasaḥ kutaḥ। avāpya pṛthivīṃ kṛtsnāṃ na te śṛṅgam avardhata ॥3-31-9॥
[न (na) - not; अवमंस्था (avamaṃsthā) - did you despise; हि (hi) - indeed; सदृशान् (sadṛśān) - equals; न (na) - not; अवरान् (avarān) - inferiors; श्रेयसः (śreyasaḥ) - superior; कुतः (kutaḥ) - from where; अवाप्य (avāpya) - having obtained; पृथिवीं (pṛthivīṃ) - the earth; कृत्स्नां (kṛtsnām) - entire; न (na) - not; ते (te) - your; शृङ्गम् (śṛṅgam) - pride; अवर्धत (avardhata) - increased;]
(Not did you despise indeed equals, not inferiors; superior from where? Having obtained the entire earth, not your pride increased.)
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॥
svāhākāraiḥ svadhābhiś ca pūjābhir api ca dvijān। daivatāni pitṝṁś caiva satataṁ pārtha sevase ॥3-31-10॥
[स्वाहाकारैः (svāhākāraiḥ) - with utterances of svāhā; स्वधाभिः (svadhābhiḥ) - with utterances of svadhā; च (ca) - and; पूजाभिः (pūjābhiḥ) - with worships; अपि (api) - also; च (ca) - and; द्विजान् (dvijān) - the twice-born; दैवतानि (daivatāni) - the deities; पितॄन् (pitṝn) - the ancestors; च (ca) - and; एव (eva) - indeed; सततम् (satatam) - always; पार्थ (pārtha) - O Pārtha; सेवसे (sevase) - you serve;]
(With utterances of svāhā, with utterances of svadhā, and also with worships, and the twice-born, the deities, and the ancestors indeed, always, O Pārtha, you serve.)
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॥
brāhmaṇāḥ sarvakāmaiste satataṃ pārtha tarpitāḥ। yatayo mokṣiṇaścaiva gṛhasthāścaiva bhārata ॥3-31-11॥
[ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; सर्वकामैः (sarvakāmaiḥ) - with all desires; ते (te) - they; सततं (satataṃ) - always; पार्थ (pārtha) - O Pārtha; तर्पिताः (tarpitāḥ) - satisfied; यतयः (yatayaḥ) - ascetics; मोक्षिणः (mokṣiṇaḥ) - liberated ones; च (ca) - and; एव (eva) - indeed; गृहस्थाः (gṛhasthāḥ) - householders; च (ca) - and; एव (eva) - indeed; भारत (bhārata) - O Bhārata;]
(Brāhmaṇas with all desires they always O Pārtha satisfied; ascetics liberated ones and indeed householders and indeed O Bhārata.)
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॥
āraṇyakebhyo laukāni bhājanāni prayacchasi। nādeyaṃ brāhmaṇebhyas te gṛhe kiñcana vidyate ॥3-31-12॥
[आरण्यकेभ्यः (āraṇyakebhyaḥ) - to the forest-dwellers; लौहानि (laukāni) - iron; भाजनानि (bhājanāni) - vessels; प्रयच्छसि (prayacchasi) - you give; न (na) - not; अदेयम् (ade yam) - should be given; ब्राह्मणेभ्यः (brāhmaṇebhyaḥ) - to the Brāhmaṇas; ते (te) - your; गृहे (gṛhe) - in the house; किञ्चन (kiñcana) - anything; विद्यते (vidyate) - exists;]
(To the forest-dwellers you give iron vessels; not should be given to the Brāhmaṇas; in your house anything exists.)
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॥
yad idaṃ vaiśvadevānte sāyamprātaḥ pradīyate। tad dattvātithibhṛtyebhyo rājan śeṣeṇa jīvasi ॥3-31-13॥
[यत् (yat) - which; इदं (idaṃ) - this; वैश्वदेवान्ते (vaiśvadevānte) - at the end of the Vaiśvadeva rite; सायम् (sāyam) - in the evening; प्रातः (prātaḥ) - in the morning; प्रदीयते (pradīyate) - is given; तत् (tat) - that; दत्त्वा (dattvā) - having given; अतिथि (atithi) - to the guest; भृत्येभ्यः (bhṛtyebhyaḥ) - to the servants; राजन् (rājan) - O king; शेषेण (śeṣeṇa) - with the remainder; जीवसि (jīvasi) - you live;]
(Which this at the end of the Vaiśvadeva rite in the evening and morning is given, that having given to the guest and servants, O king, with the remainder you live.)
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॥
iṣṭayaḥ paśubandhāś ca kāmya-naimittikāś ca ye। vartante pākayajñāś ca yajñakarma ca nityadā ॥3-31-14॥
[इष्टयः (iṣṭayaḥ) - oblations; पशुबन्धाः (paśubandhāḥ) - animal-sacrifices; च (ca) - and; काम्यनैमित्तिकाः (kāmya-naimittikāḥ) - those done for desire and for specific purposes; च (ca) - and; ये (ye) - which; वर्तन्ते (vartante) - exist; पाकयज्ञाः (pākayajñāḥ) - cooking-sacrifices; च (ca) - and; यज्ञकर्म (yajñakarma) - sacrificial acts; च (ca) - and; नित्यदा (nityadā) - always;]
(Oblations, animal-sacrifices, and those done for desire and for specific purposes, which exist, cooking-sacrifices and sacrificial acts and always.)
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॥
asminn api mahāraṇye vijane dasyusevite। rāṣṭrād apetya vasato dhārmas te nāvasīdati ॥3-31-15॥
[अस्मिन् (asmin) - in this; अपि (api) - also; महा-अरण्ये (mahāraṇye) - in the great forest; विजने (vijane) - in the lonely; दस्यु-सेविते (dasyusevite) - frequented by robbers; राष्ट्रात् (rāṣṭrāt) - from the kingdom; अपेत्य (apetya) - having departed; वसतः (vasataḥ) - dwelling; धर्मः (dharmaḥ) - righteousness; ते (te) - your; न (na) - not; अवसीदति (avasīdati) - declines;]
(In this also great forest, in the lonely, frequented by robbers, having departed from the kingdom, dwelling, righteousness your does not decline.)
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॥
aśvamedho rājasūyaḥ puṇḍarīko'tha gosavaḥ। etair api mahāyajñair iṣṭaṃ te bhūridakṣiṇaiḥ ॥3-31-16॥
[अश्वमेधः (aśvamedhaḥ) - horse-sacrifice; राजसूयः (rājasūyaḥ) - royal consecration sacrifice; पुण्डरीकः (puṇḍarīkaḥ) - puṇḍarīka-sacrifice; अथ (atha) - and; गोसवः (gosavaḥ) - gosava-sacrifice; एतैः (etaiḥ) - by these; अपि (api) - also; महायज्ञैः (mahāyajñaiḥ) - by great sacrifices; इष्टम् (iṣṭam) - offered; ते (te) - by you; भूरिदक्षिणैः (bhūridakṣiṇaiḥ) - with abundant gifts;]
(Horse-sacrifice, royal consecration sacrifice, puṇḍarīka-sacrifice and gosava-sacrifice; by these also, by great sacrifices, offered by you with abundant gifts.)
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॥
rājan parītayā buddhyā viṣame'kṣaparājaye। rājyaṃ vasūni āyudhāni bhrātṝn māṃ ca asi nirjitaḥ ॥3-31-17॥
[राजन् (rājan) - O king; परीतया (parītayā) - by overcome; बुद्ध्या (buddhyā) - by intelligence; विषमे (viṣame) - in difficulty; अक्षपराजये (akṣaparājaye) - in defeat at dice; राज्यं (rājyaṃ) - kingdom; वसूनि (vasūni) - treasures; आयुधानि (āyudhāni) - weapons; भ्रातॄन् (bhrātṝn) - brothers; माम् (mām) - me; च (ca) - and; असि (asi) - you are; निर्जितः (nirjitaḥ) - defeated;]
(O king, by overcome intelligence in difficulty in defeat at dice, kingdom, treasures, weapons, brothers, me and you are defeated.)
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॥
ṛjor mṛdor vadānyasya hrīmataḥ satyavādinaḥ। katham akṣavyasanajā buddhir āpatitā tava ॥3-31-18॥
[ऋजोः (ṛjoḥ) - of the upright one; मृदोः (mṛdoḥ) - of the gentle one; वदान्यस्य (vadānyasya) - of the generous one; ह्रीमतः (hrīmataḥ) - of the modest one; सत्यवादिनः (satyavādinaḥ) - of the truth-speaking one; कथम् (katham) - how; अक्षव्यसनजा (akṣavyasanajā) - born of the vice of dice; बुद्धिः (buddhiḥ) - intellect; आपतिता (āpatitā) - has fallen; तव (tava) - your;]
(Of the upright, of the gentle, of the generous, of the modest, of the truth-speaking one; how has the intellect born of the vice of dice fallen to you?)
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॥
atīva moham āyāti manaś ca paridūyate। niśāmya te duḥkham idam imāṃ cāpadam īdṛśīm ॥3-31-19॥
[अतीव (atīva) - excessively; मोहम् (moham) - delusion; आयाति (āyāti) - comes; मनः (manaḥ) - mind; च (ca) - and; परिदूयते (paridūyate) - is tormented; निशाम्य (niśāmya) - having heard; ते (te) - your; दुःखम् (duḥkham) - suffering; इदम् (idam) - this; इमाम् (imām) - this (feminine); च (ca) - and; आपदम् (āpadam) - calamity; ईदृशीम् (īdṛśīm) - such as this;]
(Excessively delusion comes, and the mind is tormented; having heard your suffering, this, and this calamity such as this.)
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॥
atrāpy udāharantīmam itihāsaṃ purātanam। īśvarasya vaśe lokaḥ tiṣṭhate na ātmano yathā ॥3-31-20॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; ईश्वरस्य (īśvarasya) - of the Lord; वशे (vaśe) - under the control; लोकः (lokaḥ) - the world; तिष्ठते (tiṣṭhate) - remains; न (na) - not; आत्मनः (ātmanaḥ) - of itself; यथा (yathā) - as;]
(Here also they cite this ancient history; the world remains under the control of the Lord, not of itself, as.)
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॥
dhātaiva khalu bhūtānāṃ sukhaduḥkhe priyāpriye। dadhāti sarvam īśānaḥ purastāc chukram uccaran ॥3-31-21॥
[धाति (dhāti) - supports; एव (eva) - indeed; खलु (khalu) - certainly; भूतानाम् (bhūtānām) - of beings; सुखदुःखे (sukhaduḥkhe) - happiness and sorrow; प्रियाप्रिये (priyāpriye) - pleasant and unpleasant; दधाति (dadhāti) - places; सर्वम् (sarvam) - all; ईशानः (īśānaḥ) - the Lord; पुरस्तात् (purastāt) - in front; शुक्रम् (śukram) - radiance; उच्चरन् (uccaran) - uttering;]
(Indeed, certainly, the supporter of beings, happiness and sorrow, pleasant and unpleasant, places all, the Lord, in front, radiance, uttering.)
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॥
yathā dārumayī yoṣā naravīra samāhitā। īrayaty aṅgam aṅgāni tathā rājann imāḥ prajāḥ ॥3-31-22॥
[यथा (yathā) - just as; दारुमयी (dārumayī) - wooden-made; योषा (yoṣā) - woman; नरवीर (naravīra) - man-hero; समाहिता (samāhitā) - joined together; ईरयति (īrayati) - moves; अङ्गम् (aṅgam) - limb; अङ्गानि (aṅgāni) - limbs; तथा (tathā) - so; राजन् (rājan) - O king; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - subjects;]
(Just as a wooden-made woman, joined with a man-hero, moves the limb and limbs, so, O king, these subjects.)
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॥
ākāśa iva bhūtāni vyāpya sarvāṇi bhārata। īśvaro vidadhātīha kalyāṇaṃ yac ca pāpakam ॥3-31-23॥
[आकाश (ākāśa) - sky; इव (iva) - like; as; भूतानि (bhūtāni) - beings; व्याप्य (vyāpya) - having pervaded; सर्वाणि (sarvāṇi) - all; भारत (bhārata) - O Bhārata; ईश्वरो (īśvaraḥ) - the Lord; विदधाति (vidadhāti) - dispenses; arranges; इह (iha) - here; in this world; कल्याणम् (kalyāṇam) - auspiciousness; good; यत् (yat) - which; च (ca) - and; पापकम् (pāpakam) - evil; sin;]
(Like the sky having pervaded all beings, O Bhārata, the Lord dispenses here auspiciousness and that which is evil.)
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॥
śakunistantubaddho vā niyato'ayam anīśvaraḥ। īśvarasya vaśe tiṣṭhann anyeṣāṃ nātmanaḥ prabhuḥ ॥3-31-24॥
[शकुनिः (śakuniḥ) - bird; तन्तु-बद्धः (tantu-baddhaḥ) - bound by string; वा (vā) - or; नियतः (niyataḥ) - controlled; अयम् (ayam) - this; अन-ईश्वरः (an-īśvaraḥ) - not independent; ईश्वरस्य (īśvarasya) - of the controller; वशे (vaśe) - under the control; तिष्ठन् (tiṣṭhan) - remaining; अन्येषाम् (anyeṣām) - of others; न (na) - not; आत्मनः (ātmanaḥ) - of oneself; प्रभुः (prabhuḥ) - master;]
(Bird bound by string or controlled, this not independent; of the controller under the control remaining, of others not of oneself master;)
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॥
maṇiḥ sūtra iva proto nasyoṭa iva govṛṣaḥ। dhāturādeśam anv eti tan-mayo hi tad-arpaṇaḥ ॥3-31-25॥
[मणिः (maṇiḥ) - jewel; सूत्र (sūtra) - thread; इव (iva) - like; as; प्रोतः (protaḥ) - strung; woven; नस्य (nasya) - of the nose; उत (uṭa) - ring; ornament; इव (iva) - like; as; गोवृषः (govṛṣaḥ) - bull; ox; धातुः (dhātuḥ) - element; root; आदेशम् (ādeśam) - instruction; command; अन्वेति (anv eti) - follows; pursues; तन्मयः (tan-mayaḥ) - consisting of that; absorbed in that; हि (hi) - indeed; surely; तदर्पणः (tad-arpaṇaḥ) - offering to that; devoted to that;]
(Jewel thread like strung, of the nose ring like bull. Element instruction follows, consisting of that indeed offering to that.)
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॥
nātmādhīno manuṣyo'yaṃ kālaṃ bhavati kañcana। srotaso madhyamāpannaḥ kūlādvṛkṣa iva cyutaḥ ॥3-31-26॥
[न (na) - not; आत्माधीनः (ātmādhīnaḥ) - dependent on oneself; मनुष्यः (manuṣyaḥ) - human being; अयम् (ayam) - this; कालम् (kālam) - time; भवति (bhavati) - becomes; कञ्चन (kañcana) - at any; स्रोतसः (srotasaḥ) - from the stream; मध्यम् (madhyam) - middle; आपन्नः (āpannaḥ) - fallen into; कूलात् (kūlāt) - from the bank; वृक्षः (vṛkṣaḥ) - tree; इव (iva) - like; च्युतः (cyutaḥ) - fallen;]
(Not dependent on oneself, this human being at any time becomes; from the stream, fallen into the middle, from the bank, tree like, fallen.)
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॥
ajño jantur anīśo' yam ātmanaḥ sukhaduḥkhayoḥ। īśvaraprerito gacchet svargaṃ narakam eva ca ॥3-31-27॥
[अज्ञः (ajñaḥ) - ignorant; जन्तुः (jantuḥ) - creature; अनीशः (anīśaḥ) - not master; अयम् (ayam) - this; आत्मनः (ātmanaḥ) - of self; सुखदुःखयोः (sukhaduḥkhayoḥ) - of pleasure and pain; ईश्वरप्रेरितः (īśvarapreritaḥ) - impelled by the Lord; गच्छेत् (gacchet) - may go; स्वर्गम् (svargam) - heaven; नरकम् (narakam) - hell; एव (eva) - indeed; च (ca) - and;]
(The ignorant creature, not master of himself, of pleasure and pain, impelled by the Lord, may go to heaven and indeed to hell also.)
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॥
yathā vāyos tṛṇāgrāṇi vaśaṃ yānti balīyasaḥ। dhātur evaṃ vaśaṃ yānti sarvabhūtāni bhārata ॥3-31-28॥
[यथा (yathā) - just as; वायोः (vāyoḥ) - of the wind; तृणाग्राणि (tṛṇāgrāṇi) - tips of grass; वशं (vaśam) - control; यान्ति (yānti) - go; बलीयसः (balīyasaḥ) - the stronger; धातुः (dhātuḥ) - the element (death); एवम् (evam) - in this way; वशं (vaśam) - control; यान्ति (yānti) - go; सर्वभूतानि (sarvabhūtāni) - all beings; भारत (bhārata) - O Bhārata;]
(Just as the tips of grass go under the control of the stronger wind, so all beings, O Bhārata, go under the control of the element (death) in this way.)
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॥
āryakarmaṇi yuñjānaḥ pāpe vā punarīśvaraḥ। vyāpya bhūtāni carate na cāyamiti lakṣyate ॥3-31-29॥
[आर्यकर्मणि (āryakarmaṇi) - in noble action; युञ्जानः (yuñjānaḥ) - engaging; पापे (pāpe) - in sin; वा (vā) - or; पुनः (punaḥ) - again; ईश्वरः (īśvaraḥ) - the Lord; व्याप्य (vyāpya) - pervading; भूतानि (bhūtāni) - beings; चरते (carate) - moves; न (na) - not; च (ca) - and; अयम् (ayam) - this; इति (iti) - thus; लक्ष्यते (lakṣyate) - is perceived;]
(Engaging in noble action or in sin again the Lord, pervading beings, moves; not and this thus is perceived.)
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॥
hetumātram idaṁ dhātuḥ śarīraṁ kṣetrasajñitam। yena kārayate karma śubhāśubhapalaṁ vibhuḥ ॥3-31-30॥
[हेतु (hetu) - cause; मात्रम् (mātram) - only; इदं (idaṁ) - this; धातुः (dhātuḥ) - element; शरीरं (śarīraṁ) - body; क्षेत्र (kṣetra) - field; सञ्ज्ञितम् (sajñitam) - called; येन (yena) - by which; कारयते (kārayate) - causes to act; कर्म (karma) - action; शुभ (śubha) - auspicious; अशुभ (aśubha) - inauspicious; फलम् (phalam) - fruit; विभुः (vibhuḥ) - the all-pervading;]
(This element, only a cause, the body called the field; by which the all-pervading causes action, the fruit of auspicious and inauspicious (deeds).)
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॥
paśya māyāprabhāvo'yam īśvareṇa yathā kṛtaḥ। yo hanti bhūtair bhūtāni mohayitvātmamāyayā ॥3-31-31॥
[पश्य (paśya) - see; माया (māyā) - illusion; प्रभावः (prabhāvaḥ) - power; अयम् (ayam) - this; ईश्वरेण (īśvareṇa) - by the Lord; यथा (yathā) - as; कृतः (kṛtaḥ) - done; यः (yaḥ) - who; हन्ति (hanti) - destroys; भूतैः (bhūtaiḥ) - by beings; भूतानि (bhūtāni) - beings; मोहयित्वा (mohayitvā) - having deluded; आत्ममायया (ātmamāyayā) - by his own illusion;]
(See the power of illusion, this (is) done by the Lord as (such); who destroys beings by beings, having deluded (them) by his own illusion.)
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॥
anyathā paridṛṣṭāni munibhir vedadarśibhiḥ। anyathā parivartante vegā iva nabhasvataḥ ॥3-31-32॥
[अन्यथा (anyathā) - otherwise; in another way; परिदृष्टानि (paridṛṣṭāni) - perceived; observed; मुनिभिः (munibhiḥ) - by sages; वेददर्शिभिः (vedadarśibhiḥ) - by seers of the Veda; अन्यथा (anyathā) - otherwise; in another way; परिवर्तन्ते (parivartante) - change; turn about; वेगाः (vegāḥ) - currents; forces; इव (iva) - like; as; नभस्वतः (nabhasvataḥ) - of the wind;]
(Otherwise perceived by sages, by seers of the Veda; otherwise change the currents like of the wind.)
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॥
anyathaiva hi manyante puruṣās tāni tāni ca। anyathaiva prabhus tāni karoti vikaroti ca ॥3-31-33॥
[अन्यथा (anyathā) - otherwise; एव (eva) - indeed; हि (hi) - for; मन्यन्ते (manyante) - they think; पुरुषाः (puruṣāḥ) - men; तानि (tāni) - those; तानि (tāni) - those; च (ca) - and; अन्यथा (anyathā) - otherwise; एव (eva) - indeed; प्रभुः (prabhuḥ) - the lord; तानि (tāni) - those; करोति (karoti) - does; विकरोति (vikaroti) - modifies; च (ca) - and;]
(Otherwise indeed for they think men those those and. Otherwise indeed the lord those does modifies and.)
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॥
yathā kāṣṭhena vā kāṣṭham aśmānaṃ ca aśmanā punaḥ। ayasā ca api ayaḥ chindyan nirviceṣṭam acetanam ॥3-31-34॥
[यथा (yathā) - just as; काष्ठेन (kāṣṭhena) - with wood; वा (vā) - or; काष्ठम् (kāṣṭham) - wood; अश्मानम् (aśmānam) - stone; च (ca) - and; अश्मना (aśmanā) - with stone; पुनः (punaḥ) - again; अयसा (ayasā) - with iron; च (ca) - and; अपि (api) - also; अयः (ayaḥ) - iron; छिन्द्यात् (chindhyāt) - might cut; निर्विचेष्टम् (nirviceṣṭam) - motionless; अचेतनम् (acetanam) - unconscious;]
(Just as with wood or wood, stone and with stone again, with iron and also iron might cut, motionless, unconscious.)
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॥
evaṃ sa bhagavān devaḥ svayambhūḥ prapitāmahaḥ। hinasti bhūtair bhūtāni chadma kṛtvā yudhiṣṭhira ॥3-31-35॥
[एवं (evaṃ) - thus; स (sa) - he; भगवान् (bhagavān) - the illustrious one; देवः (devaḥ) - the god; स्वयम्भूः (svayambhūḥ) - self-born; प्रपितामहः (prapitāmahaḥ) - great-grandfather; हिनस्ति (hinasti) - destroys; भूतैः (bhūtaiḥ) - by beings; भूतानि (bhūtāni) - beings; छद्म (chadma) - deception; कृत्वा (kṛtvā) - having done; युधिष्ठिर (yudhiṣṭhira) - O Yudhishthira;]
(Thus he, the illustrious god, the self-born great-grandfather, destroys beings by beings, having made deception, O Yudhishthira.)
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॥
samprayojya viyojyāyaṃ kāmakārakaraḥ prabhuḥ। krīḍate bhagavanbhūtairbālaḥ krīḍanakairiva ॥3-31-36॥
[सम्प्रयोज्य (samprayojya) - having caused to be joined together; वियोज्य (viyojya) - having caused to be separated; अयम् (ayam) - this; कामकारकरः (kāmakārakaraḥ) - one who acts according to desire; प्रभुः (prabhuḥ) - the lord; क्रीडते (krīḍate) - plays; भगवन् (bhagavan) - O Lord; भूतैः (bhūtaiḥ) - with beings; बालः (bālaḥ) - child; क्रीडनकैः (krīḍanakaiḥ) - with playthings; इव (iva) - like;]
(Having caused to be joined together, having caused to be separated, this one who acts according to desire, the lord, plays, O Lord, with beings, like a child with playthings.)
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॥
na mātṛpitṛvad rājāṃ dhātā bhūteṣu vartate। roṣād iva pravṛtto'yaṃ yathā ayam itaro janaḥ ॥3-31-37॥
[न (na) - not; मातृपितृवत् (mātṛpitṛvat) - like mother and father; राजन् (rājan) - O king; धाता (dhātā) - the sustainer; भूतेषु (bhūteṣu) - among beings; वर्तते (vartate) - acts; रोषात् (roṣāt) - from anger; इव (iva) - as if; प्रवृत्तः (pravṛttaḥ) - engaged; अयम् (ayam) - this; यथा (yathā) - just as; अयम् (ayam) - this; इतरः (itaraḥ) - other; जनः (janaḥ) - person;]
(Not like mother and father, O king, does the sustainer act among beings; from anger, as if engaged, this, just as this other person.)
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॥
āryāñśīlavato dṛṣṭvā hrīmato vṛttikarśitān। anāryānsukhinaścaiva vihvalāmīva cintayā ॥3-31-38॥
[आर्यान् (āryān) - noble ones; शीलवत: (śīlavataḥ) - of those possessing virtue; दृष्ट्वा (dṛṣṭvā) - having seen; ह्रीमतः (hrīmataḥ) - modest; वृत्तिकर्शितान् (vṛttikarśitān) - emaciated by livelihood; अनार्यान् (anāryān) - ignoble ones; सुखिनः (sukhinaḥ) - happy; च (ca) - and; एव (eva) - indeed; विह्वलाम् (vihvalām) - distressed; इव (iva) - as if; चिन्तया (cintayā) - with thought;]
(Having seen the noble ones possessing virtue, modest, emaciated by livelihood, and the ignoble ones indeed happy, (she became) as if distressed with thought.)
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॥
tavemām āpadaṃ dṛṣṭvā samṛddhiṃ ca suyodhane। dhātāraṃ garhaye pārtha viṣamaṃ yo'nupaśyati ॥3-31-39॥
[तव (tava) - your; इमाम् (imām) - this; आपदं (āpadaṃ) - calamity; दृष्ट्वा (dṛṣṭvā) - having seen; समृद्धिं (samṛddhiṃ) - prosperity; च (ca) - and; सुयोधने (suyodhane) - in Suyodhana; धातारं (dhātāraṃ) - the creator; गर्हये (garhaye) - I blame; पार्थ (pārtha) - O Pārtha; विषमं (viṣamaṃ) - unfair; यः (yaḥ) - who; अनुपश्यति (anupaśyati) - regards;]
(Your this calamity having seen, prosperity and in Suyodhana, the creator I blame, O Pārtha, unfair who regards.)
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॥
āryaśāstrātige krūre lubdhe dharmāpacāyini. dhārtarāṣṭre śriyaṃ dattvā dhātā kiṃ phalamaśnute ॥3-31-40॥
[आर्यशास्त्रातिगे (āryaśāstrātige) - one who transgresses noble treatises; क्रूरे (krūre) - cruel; लुब्धे (lubdhe) - greedy; धर्मापचायिनि (dharmāpacāyini) - one who violates dharma; धार्तराष्ट्रे (dhārtarāṣṭre) - in Dhritarashtra's son; श्रियम् (śriyam) - prosperity; दत्त्वा (dattvā) - having given; धाता (dhātā) - the Creator; किम् (kim) - what; फलम् (phalam) - fruit; अश्नुते (aśnute) - does (he) enjoy;]
(To one who transgresses noble treatises, who is cruel, greedy, and a violator of dharma, having given prosperity to Dhritarashtra's son, what fruit does the Creator enjoy?)
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॥
karma cet kṛtam anveti kartāraṃ na anyam ṛcchati। karmaṇā tena pāpena lipyate nūnam īśvaraḥ ॥3-31-41॥
[कर्म (karma) - action; चेत् (cet) - if; कृतम् (kṛtam) - done; अन्वेति (anveti) - follows; कर्तारम् (kartāram) - doer; न (na) - not; अन्यम् (anyam) - other; ऋच्छति (ṛcchati) - reaches; कर्मणा (karmaṇā) - by action; तेन (tena) - by that; पापेन (pāpena) - by sin; लिप्यते (lipyate) - is smeared; नूनम् (nūnam) - indeed; ईश्वरः (īśvaraḥ) - the Lord;]
(Action if done follows the doer, not another it reaches. By action by that by sin is smeared indeed the Lord.)
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॥
atha karma kṛtaṃ pāpaṃ na cetkartāram ṛcchati। kāraṇaṃ balam eveha janāñ śocāmi durbalān ॥3-31-42॥
[अथ (atha) - now; then; कर्म (karma) - action; deed; कृतं (kṛtaṃ) - done; performed; पापं (pāpaṃ) - sin; evil; न (na) - not; चेत् (cet) - if; कर्तारम् (kartāram) - the doer; agent; ऋच्छति (ṛcchati) - reaches; attains; कारणं (kāraṇam) - cause; reason; बलम् (balam) - strength; power; एव (eva) - indeed; only; इह (iha) - here; in this world; जनान् (janān) - people; persons; शोचामि (śocāmi) - I grieve; I lament; दुर्बलान् (durbalān) - the weak; powerless;]
(Now, if the sin done by action does not reach the doer, the cause is only strength here; I grieve for the weak people.)
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)
