03.031
Core: Draupadi counters by telling Dharma is not protecting him, not the creator who writes everyone's destiny.
Draupadī said.
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)
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)
O Bhārata, if this unbearable misfortune has come upon you, which neither you nor even your mighty brothers deserve. (3-31-3)
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)
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)
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)
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)
O tiger among men, indeed, your intellect always follows only dharma, just as one's own shadow always follows a man. (3-31-8)
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)
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)
O Pārtha, Brāhmaṇas, ascetics, liberated ones, and householders are always satisfied with all desires, O Bhārata. (3-31-11)
You give iron vessels to the forest-dwellers; nothing in your house should be given to the Brāhmaṇas. (3-31-12)
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)
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)
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)
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)
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)
You are upright, gentle, generous, modest, and truthful; how has your mind, born of the vice of dice, come to this? (3-31-18)
Great delusion arises and the mind is tormented; having heard of your suffering and this calamity of such a kind. (3-31-19)
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)
Indeed, the Lord, the supporter of all beings, places happiness and sorrow, pleasant and unpleasant, and, standing in front, utters radiance. (3-31-21)
O king, just as a wooden woman, when joined with a heroic man, moves her limbs, so too do these subjects act.
O Bhārata, just as the sky pervades all beings, so too does the Lord, here, dispense both good and evil. (3-31-23)
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)
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)
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)
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)
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)
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)
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)
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)
The sages and seers of the Veda perceive things differently; just as the currents of the wind change in various ways. (3-31-32)
Men indeed think of those things otherwise, but the lord does and modifies those things otherwise. (3-31-33)
Just as wood may be cut by wood, stone by stone, and iron by iron, all being motionless and unconscious. (3-31-34)
Thus, O Yudhishthira, the illustrious god, the self-born great-grandfather, destroys beings by means of other beings, employing deception. (3-31-35)
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)
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)
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)
O Pārtha, seeing your calamity and the prosperity in Suyodhana, I blame the creator who regards this as fair. (3-31-39)
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)
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)
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)
