03.031
Core: Draupadi counters by telling Dharma is not protecting him, not the creator who writes everyone's destiny.
draupadyuvāca॥
Draupadī said.
namo dhātre vidhātre ca yau mohaṃ cakratus tava। pitṛpaitāmahe vṛtte voḍhavye te'nyathā matiḥ ॥3-31-1॥
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)
neha dharmānaṛśaṁsyābhyāṁ na kṣāntyā nārjavena ca। puruṣaḥ śriyam āpnoti na ghṛṇitvena karhicit ॥3-31-2॥
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)
tvāṃ ced vyasanam abhyāgād idaṃ bhārata duḥsaham। yat tvaṃ nārhasi nāpīme bhrātaras te mahaujasaḥ ॥3-31-3॥
O Bhārata, if this unbearable misfortune has come upon you, which neither you nor even your mighty brothers deserve. (3-31-3)
na hi te'dhyagamaj jātu tadānīṃ nādya bhārata। dharmāt priyataraṃ kiñcid api ca ej jīvitād iha ॥3-31-4॥
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)
dharmārthameva te rājyaṃ dharmārthaṃ jīvitaṃ ca te। brāhmaṇā guravaścaiva jānantyapi ca devatāḥ ॥3-31-5॥
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)
bhīmasenārjunau caiva mādreyau ca mayā saha। tyajestvamiti me buddhirna tu dharmaṃ parityajeḥ ॥3-31-6॥
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)
rājānaṃ dharmagoptāraṃ dharmo rakṣati rakṣitaḥ। iti me śrutamāryāṇāṃ tvāṃ tu manye na rakṣati ॥3-31-7॥
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)
ananyā hi naravyāghra nityadā dharmameva te। buddhiḥ satatamanveti chāyeva puruṣaṃ nijā ॥3-31-8॥
O tiger among men, indeed, your intellect always follows only dharma, just as one's own shadow always follows a man. (3-31-8)
nāvamaṃsthā hi sadṛśān nāvarāñ śreyasaḥ kutaḥ। avāpya pṛthivīṃ kṛtsnāṃ na te śṛṅgam avardhata ॥3-31-9॥
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)
svāhākāraiḥ svadhābhiś ca pūjābhir api ca dvijān। daivatāni pitṝṁś caiva satataṁ pārtha sevase ॥3-31-10॥
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)
brāhmaṇāḥ sarvakāmaiste satataṃ pārtha tarpitāḥ। yatayo mokṣiṇaścaiva gṛhasthāścaiva bhārata ॥3-31-11॥
O Pārtha, Brāhmaṇas, ascetics, liberated ones, and householders are always satisfied with all desires, O Bhārata. (3-31-11)
āraṇyakebhyo laukāni bhājanāni prayacchasi। nādeyaṃ brāhmaṇebhyas te gṛhe kiñcana vidyate ॥3-31-12॥
You give iron vessels to the forest-dwellers; nothing in your house should be given to the Brāhmaṇas. (3-31-12)
yad idaṃ vaiśvadevānte sāyamprātaḥ pradīyate। tad dattvātithibhṛtyebhyo rājan śeṣeṇa jīvasi ॥3-31-13॥
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)
iṣṭayaḥ paśubandhāś ca kāmya-naimittikāś ca ye। vartante pākayajñāś ca yajñakarma ca nityadā ॥3-31-14॥
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)
asminn api mahāraṇye vijane dasyusevite। rāṣṭrād apetya vasato dhārmas te nāvasīdati ॥3-31-15॥
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)
aśvamedho rājasūyaḥ puṇḍarīko'tha gosavaḥ। etair api mahāyajñair iṣṭaṃ te bhūridakṣiṇaiḥ ॥3-31-16॥
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)
rājan parītayā buddhyā viṣame'kṣaparājaye। rājyaṃ vasūni āyudhāni bhrātṝn māṃ ca asi nirjitaḥ ॥3-31-17॥
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)
ṛjor mṛdor vadānyasya hrīmataḥ satyavādinaḥ। katham akṣavyasanajā buddhir āpatitā tava ॥3-31-18॥
You are upright, gentle, generous, modest, and truthful; how has your mind, born of the vice of dice, come to this? (3-31-18)
atīva moham āyāti manaś ca paridūyate। niśāmya te duḥkham idam imāṃ cāpadam īdṛśīm ॥3-31-19॥
Great delusion arises and the mind is tormented; having heard of your suffering and this calamity of such a kind. (3-31-19)
atrāpy udāharantīmam itihāsaṃ purātanam। īśvarasya vaśe lokaḥ tiṣṭhate na ātmano yathā ॥3-31-20॥
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)
dhātaiva khalu bhūtānāṃ sukhaduḥkhe priyāpriye। dadhāti sarvam īśānaḥ purastāc chukram uccaran ॥3-31-21॥
Indeed, the Lord, the supporter of all beings, places happiness and sorrow, pleasant and unpleasant, and, standing in front, utters radiance. (3-31-21)
yathā dārumayī yoṣā naravīra samāhitā। īrayaty aṅgam aṅgāni tathā rājann imāḥ prajāḥ ॥3-31-22॥
O king, just as a wooden woman, when joined with a heroic man, moves her limbs, so too do these subjects act.
ākāśa iva bhūtāni vyāpya sarvāṇi bhārata। īśvaro vidadhātīha kalyāṇaṃ yac ca pāpakam ॥3-31-23॥
O Bhārata, just as the sky pervades all beings, so too does the Lord, here, dispense both good and evil. (3-31-23)
śakunistantubaddho vā niyato'ayam anīśvaraḥ। īśvarasya vaśe tiṣṭhann anyeṣāṃ nātmanaḥ prabhuḥ ॥3-31-24॥
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)
maṇiḥ sūtra iva proto nasyoṭa iva govṛṣaḥ। dhāturādeśam anv eti tan-mayo hi tad-arpaṇaḥ ॥3-31-25॥
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)
nātmādhīno manuṣyo'yaṃ kālaṃ bhavati kañcana। srotaso madhyamāpannaḥ kūlādvṛkṣa iva cyutaḥ ॥3-31-26॥
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)
ajño jantur anīśo' yam ātmanaḥ sukhaduḥkhayoḥ। īśvaraprerito gacchet svargaṃ narakam eva ca ॥3-31-27॥
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)
yathā vāyos tṛṇāgrāṇi vaśaṃ yānti balīyasaḥ। dhātur evaṃ vaśaṃ yānti sarvabhūtāni bhārata ॥3-31-28॥
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)
āryakarmaṇi yuñjānaḥ pāpe vā punarīśvaraḥ। vyāpya bhūtāni carate na cāyamiti lakṣyate ॥3-31-29॥
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)
hetumātram idaṁ dhātuḥ śarīraṁ kṣetrasajñitam। yena kārayate karma śubhāśubhapalaṁ vibhuḥ ॥3-31-30॥
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)
paśya māyāprabhāvo'yam īśvareṇa yathā kṛtaḥ। yo hanti bhūtair bhūtāni mohayitvātmamāyayā ॥3-31-31॥
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)
anyathā paridṛṣṭāni munibhir vedadarśibhiḥ। anyathā parivartante vegā iva nabhasvataḥ ॥3-31-32॥
The sages and seers of the Veda perceive things differently; just as the currents of the wind change in various ways. (3-31-32)
anyathaiva hi manyante puruṣās tāni tāni ca। anyathaiva prabhus tāni karoti vikaroti ca ॥3-31-33॥
Men indeed think of those things otherwise, but the lord does and modifies those things otherwise. (3-31-33)
yathā kāṣṭhena vā kāṣṭham aśmānaṃ ca aśmanā punaḥ। ayasā ca api ayaḥ chindyan nirviceṣṭam acetanam ॥3-31-34॥
Just as wood may be cut by wood, stone by stone, and iron by iron, all being motionless and unconscious. (3-31-34)
evaṃ sa bhagavān devaḥ svayambhūḥ prapitāmahaḥ। hinasti bhūtair bhūtāni chadma kṛtvā yudhiṣṭhira ॥3-31-35॥
Thus, O Yudhishthira, the illustrious god, the self-born great-grandfather, destroys beings by means of other beings, employing deception. (3-31-35)
samprayojya viyojyāyaṃ kāmakārakaraḥ prabhuḥ। krīḍate bhagavanbhūtairbālaḥ krīḍanakairiva ॥3-31-36॥
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)
na mātṛpitṛvad rājāṃ dhātā bhūteṣu vartate। roṣād iva pravṛtto'yaṃ yathā ayam itaro janaḥ ॥3-31-37॥
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)
āryāñśīlavato dṛṣṭvā hrīmato vṛttikarśitān। anāryānsukhinaścaiva vihvalāmīva cintayā ॥3-31-38॥
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)
tavemām āpadaṃ dṛṣṭvā samṛddhiṃ ca suyodhane। dhātāraṃ garhaye pārtha viṣamaṃ yo'nupaśyati ॥3-31-39॥
O Pārtha, seeing your calamity and the prosperity in Suyodhana, I blame the creator who regards this as fair. (3-31-39)
āryaśāstrātige krūre lubdhe dharmāpacāyini. dhārtarāṣṭre śriyaṃ dattvā dhātā kiṃ phalamaśnute ॥3-31-40॥
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)
karma cet kṛtam anveti kartāraṃ na anyam ṛcchati। karmaṇā tena pāpena lipyate nūnam īśvaraḥ ॥3-31-41॥
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)
atha karma kṛtaṃ pāpaṃ na cetkartāram ṛcchati। kāraṇaṃ balam eveha janāñ śocāmi durbalān ॥3-31-42॥
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)
