03.033
Core: Draupadi lectures on Chance Vs destiny Vs Striving, and suggests Yudhisthira to strive.
draupadyuvāca॥
Draupadī said.
nāvamanye na garhe ca dharmaṃ pārtha kathañcana। īśvaraṃ kuta evāham avamaṃsye prajāpatim ॥3-33-1॥
O Pārtha, I neither despise nor censure duty in any way. How indeed could I ever disrespect the Lord, the Lord of creatures? (3-33-1)
ārtāhaṁ pralapāmīdamiti māṁ viddhi bhārata। bhūyaśca vilapiṣyāmi sumanāstannibodha me ॥3-33-2॥
Know me, O Bhārata, as afflicted and uttering this; again, O good-minded one, I will lament—understand that from me. (3-33-2)
karma khalv iha kartavyaṃ jātenāmitrakarśana। akarmāṇo hi jīvanti sthāvarā netare janāḥ ॥3-33-3॥
O subduer of foes, action must indeed be performed by one who is born in this world; for those who do not act live like immobile beings, not like other people. (3-33-3)
ā mātṛstanapānācca yāvacchayyopasarpaṇam। jaṅgamāḥ karmaṇā vṛttim āpnuvanti yudhiṣṭhira ॥3-33-4॥
From the time of drinking at the mother's breast until approaching the bed, living beings obtain their livelihood through action, O Yudhishthira. (3-33-4)
jaṅgameṣu viśeṣeṇa manuṣyā bharatarṣabha। icchanti karmaṇā vṛttim avāptuṃ pretya ca iha ca ॥3-33-5॥
O best of the Bharatas, among all moving beings, humans especially desire to obtain their livelihood by action, both here and after death. (3-33-5)
utthānam abhijānanti sarvabhūtāni bhārata। pratyakṣaṃ phalam aśnanti karmaṇāṃ lokasākṣikam ॥3-33-6॥
O Bhārata, all beings recognize effort; they directly enjoy the fruit of actions witnessed by the world. (3-33-6)
paśyāmi svaṃ samutthānam upajīvanti jantavaḥ। api dhātā vidhātā ca yathāyam udake bakaḥ ॥3-33-7॥
I see that creatures subsist upon their own arising; even the creator and ordainer, just like this heron in the water. (3-33-7)
svakarma kuru mā glāsīḥ karmaṇā bhava daṃśitaḥ। kṛtyaṃ hi yo'bhijānāti sahasre nāsti so'sti vā ॥3-33-8॥
Perform your own duty; do not become weary; do not let yourself be afflicted by action. Indeed, among a thousand, there is hardly one who knows what ought to be done. (3-33-8)
tasya cāpi bhavet kāryaṃ vivṛddhau rakṣaṇe tathā। bhakṣyamāṇo hy anāvāpaḥ kṣīyate himavān api ॥3-33-9॥
For him too, there must be effort both in growth and in protection; for even the Himalaya, if consumed and not replenished, is diminished. (3-33-9)
utsīderan prajāḥ sarvā na kuryuḥ karma ced yadi। api ca api aphalaṃ karma paśyāmaḥ kurvataḥ janān ॥ nānyathā hi abhijānanti vṛttiṃ loke kathaṃcana ॥3-33-10॥
If all creatures did not perform action, they would perish; even if we see people doing fruitless actions, still, otherwise, people would not know how to maintain their livelihood in the world in any way. (3-33-10)
yaś ca diṣṭaparo loke yaś cāyaṃ haṭhavādakaḥ। ubhāv apasadāv etau karmabuddhiḥ praśasyate ॥3-33-11॥
In this world, both the person who relies on fate and the one who insists obstinately are considered inferior; the one whose mind is set on action is praised. (3-33-11)
yo hi diṣṭam-upāsīno nirviceṣṭaḥ sukhaṃ svapet। avasīdet sudurbuddhir āmo ghaṭa ivāmbhasi ॥3-33-12॥
He who, indeed, sits idly relying on fate and sleeps comfortably without effort, would sink like a raw pot with very poor understanding in water. (3-33-12)
tathaiva haṭhabuddhir yaḥ śaktaḥ karmaṇy akarmakṛt। āsīta na ciraṃ jīved anātha iva durbalaḥ ॥3-33-13॥
Likewise, a person of obstinate mind, though capable, who does not act in his duties, would not live long, just like a weak person without a protector. (3-33-13)
akasmād api yaḥ kaścid arthaṃ prāpnoti pūruṣaḥ। taṃ haṭheneti manyante sa hi yatno na kasyacit ॥3-33-14॥
If a man attains some object even from nowhere, people think he has obtained it by force; for that is not anyone's effort. (3-33-14)
yaccāpi kiñcit puruṣo diṣṭaṃ nāma labhaty uta। daivena vidhinā pārtha tad daivam iti niścitam ॥3-33-15॥
O Pārtha, whatever so-called fate-allotted thing a man obtains, know for certain that it is destined by the ordinance of destiny. (3-33-15)
yatsvayaṃ karmaṇā kiñcit phalam āpnoti pūruṣaḥ। pratyakṣaṃ cakṣuṣā dṛṣṭaṃ tat pauruṣam iti smṛtam॥3-33-16॥
Whatever fruit a person obtains by his own actions, which is directly seen by the eye, that is remembered as 'manliness'. (3-33-16)
svabhāvataḥ pravṛtto'nyaḥ prāpnotyarthānakāraṇāt। tatsvabhāvātmakaṃ viddhi phalaṃ puruṣasattama ॥3-33-17॥
O best of men, know that the result obtained by another, who acts according to his own nature and attains objects without any apparent cause, is indeed the outcome of his inherent disposition. (3-33-17)
evaṁ haṭhāc ca daivāc ca svabhāvāt karmaṇaḥ tathā। yāni prāpnoti puruṣas tat phalaṁ pūrvakarmaṇaḥ ॥3-33-18॥
Thus, by force, by fate, and by one's own nature, whatever actions a person performs, the results of those are the fruits of previous actions. (3-33-18)
dhātāpi hi svakarmaiva taistairhetubhirīśvaraḥ। vidadhāti vibhajya iha phalaṃ pūrvakṛtaṃ nṛṇām ॥3-33-19॥
Indeed, the creator, the Lord, apportions here the results of men's previous actions, dividing them according to their own deeds and the various causes. (3-33-19)
yaddhy ayaṃ puruṣaḥ kiñcit kurute vai śubhāśubham। tad dhātṛvihitaṃ viddhi pūrvakarmaphalodayam ॥3-33-20॥
Whatever actions, good or bad, this person indeed performs, know that to be ordained by the creator and arising from the results of previous deeds. (3-33-20)
kāraṇaṃ tasya deho'yaṃ dhātuḥ karmaṇi karmaṇi। sa yathā prerayat yenaṃ tathāyaṃ kurute'vaśaḥ ॥3-33-21॥
The cause for him is this body, which is the element involved in action after action. Just as it is impelled, so does this one act helplessly. (3-33-21)
teṣu teṣu hi kṛtyeṣu viniyoktā maheśvaraḥ। sarvabhūtāni kaunteya kārayaty avaśāny api ॥3-33-22॥
O son of Kunti, the great lord, who is the assigner, indeed causes all beings, even those without independence, to act in those various actions to be done. (3-33-22)
manasārthān viniścitya paścāt prāpnoti karmaṇā। buddhipūrvaṃ svayaṃ dhīraḥ puruṣas tatra kāraṇam ॥3-33-23॥
A wise person first ascertains objects by the mind, then later attains them through action; with intellect as the forerunner, he himself is the cause there. (3-33-23)
saṅkhyātuṃ naiva śakyāni karmāṇi puruṣarṣabha। agāranagarāṇāṃ hi siddhiḥ puruṣahaitukī ॥3-33-24॥
O best of men, it is not possible to enumerate all actions. The success of houses and cities indeed depends on human effort. (3-33-24)
tile tailaṁ gavi kṣīraṁ kāṣṭhe pāvakam-antataḥ। dhiyā dhīraḥ vijānīyād-upāyaṁ ca asya siddhaye ॥3-33-25॥
Just as oil is in sesame seed, milk in the cow, and fire within wood, so too, by intelligence, the wise should discern the means for accomplishing this. (3-33-25)
tataḥ pravartate paścātkaraṇeṣv asya siddhaye। tāṃ siddhim upajīvanti karmaṇām iha jantavaḥ ॥3-33-26॥
Then, afterwards, it proceeds into the senses for the accomplishment of this; living beings here subsist upon that accomplishment of actions. (3-33-26)
kuśalena kṛtaṃ karma kartrā sādhu viniścitam। idaṃ tvakuśaleneti viśeṣādupalabhyate ॥3-33-27॥
An action performed by a skillful person is properly determined by the doer; but this is especially recognized as being done by an unskillful person. (3-33-27)
iṣṭāpūrta-phalaṃ na syān na śiṣyo na gurur bhavet। puruṣaḥ karma-sādhyeṣu syāc ced ayam akāraṇam ॥3-33-28॥
If there were no cause, then the fruits of sacrifices and charitable works would not exist, nor would there be disciple or teacher; a man would not exist among things accomplished by action. (3-33-28)
kartṛtvādeva puruṣaḥ karmasiddhau praśasyate। asiddhau nindyate cāpi karmanāśaḥ kathaṃ tv iha ॥3-33-29॥
It is because of agency alone that a man is praised for the accomplishment of action; in case of non-accomplishment, he is blamed, and also, how can there be destruction of action here? (3-33-29)
sarvameva haṭhenaike diṣṭenaike vadantyuta। puruṣaprayatnajaṃ kecittraidhametannirucyate ॥3-33-30॥
Some say that everything happens by force, some say by fate, and some say it is due to human effort; thus, this is explained in three ways. (3-33-30)
na caiva etāvatā kāryaṃ manyanta iti ca apare। asti sarvam adṛśyaṃ tu diṣṭaṃ caiva tathā haṭhaḥ ॥ dṛśyate hi haṭhāc caiva diṣṭāc ca arthasya santatiḥ ॥3-33-31॥
Some do not think that action alone is everything; others say that all is unseen, but fate and force are also so. Indeed, the continuity of results is seen both from force and from fate. (3-33-31)
kiñcid daivād dhaṭhāt kiñcit kiñcid eva svakarmataḥ। puruṣaḥ phalam āpnoti caturthaṃ na atra kāraṇam॥ kuśalāḥ pratijānanti ye tattvaviduṣaḥ janāḥ॥3-33-32॥
A person attains results partly by fate, partly by effort, and partly by their own actions; there is no fourth cause here. This is declared by the skilled people who know the truth. (3-33-32)
tathaiva dhātā bhūtānāmiṣṭāniṣṭaphalapradaḥ। yadi na syānna bhūtānāṃ kṛpaṇo nāma kaścana॥3-33-33॥
In the same way, the sustainer of beings gives both desired and undesired results. If this were not so, then among beings, there would be no one known as miserable. (3-33-33)
yaṃ yam artham abhiprepsuḥ kurute karma pūruṣaḥ। tat tat saphalam eva syād yadi na syāt purākṛtam ॥3-33-34॥
Whatever object a person desires and acts for, that very thing would indeed bear fruit, if it had not already been accomplished previously. (3-33-34)
tridvārām arthasiddhiṃ tu nānupaśyanti ye narāḥ। tathaivānarthasiddhiṃ ca yathā lokās tathaiva te ॥3-33-35॥
But those men who do not recognize the attainment of purpose through the three doors, likewise attain misfortune; just as the people (do), so do they. (3-33-35)
kartavyaṁ tveva karmeti manoreṣa viniścayaḥ। ekāntena hyanīho'yaṁ parābhavati pūruṣaḥ ॥3-33-36॥
The mind's decision is: 'Action is indeed to be done.' For a man who is absolutely inactive is surely defeated. (3-33-36)
kurvato hi bhavatyeva prāyeṇeha yudhiṣṭhira। ekāntaphalasiddhiṃ tu na vindatyalasaḥ kvacit ॥3-33-37॥
O Yudhiṣṭhira, for one who acts, success generally occurs here; but the lazy person never attains definite results. (3-33-37)
asambhave tvasya hetuḥ prāyaścittaṃ tu lakṣyate। kṛte karmaṇi rājendra tathānṛṇyam avāpyate ॥3-33-38॥
But when it is impossible, O king, the cause for this is that expiation is prescribed; when the act is performed, thus freedom from debt is attained. (3-33-38)
alakṣmīr āviśaty enaṃ śayānam alasaṃ naram। niḥsaṃśayaṃ phalaṃ labdhvā dakṣo bhūtim upāśnute ॥3-33-39॥
Misfortune befalls a man who lies down in laziness. Without doubt, the diligent one, having attained the result, enjoys prosperity. (3-33-39)
anarthaṃ saṃśayāvasthaṃ vṛṇvate muktasaṃśayāḥ। dhīrā narāḥ karmaratā na tu niḥsaṃśayaṃ kvacit ॥3-33-40॥
Those who are free from doubt do not choose misfortune or a state of doubt; steadfast men engaged in action are never entirely without doubt anywhere. (3-33-40)
ekāntena hy anartho'yaṃ vartate'smāsu sāmpratam। na tu niḥsaṃśayaṃ na syāt tvayi karmaṇy avasthite ॥3-33-41॥
This misfortune exists solely among us at present. But without doubt, it would not occur if you were steadfast in your duty. (3-33-41)
atha vā siddhireva syān mahimā tu tathaiva te। vṛkodarasya bībhatsor bhrātroś ca yamayor api ॥3-33-42॥
Now, it may be that success itself is yours; but greatness is likewise yours, as also of Vṛkodara, Bībhatsu, the two brothers, and the sons of Yama. (3-33-42)
anyeṣāṃ karma saphalam asmākam api vā punaḥ। viprakārṣeṇa budhyeta kṛtakarmā yathā phalam ॥3-33-43॥
One should discern, by distinction, whether the actions of others or our own are fruitful or not; just as one who has performed an action understands its result. (3-33-43)
pṛthivīṃ lāṅgalenaiva bhittvā bījaṃ vapatyuta। āste'tha karṣakastūṣṇīṃ parjanyastatra kāraṇam ॥3-33-44॥
Having broken the earth with the plough, the ploughman sows the seed and then waits in silence; there, rain is the cause. (3-33-44)
vṛṣṭiś cen nānugṛhṇīyād anenāsta tra karṣakaḥ। yad anyaḥ puruṣaḥ kuryāt kṛtaṃ tat sakalaṃ mayā॥3-33-45॥
If rain does not favor him, there is no farmer there. Whatever another person may do, all that is done by me. (3-33-45)
tac ced phalam asmākaṃ nāparādho'sti naḥ kvacit। iti dhīro'nvavekṣyaiva nātmānaṃ tatra garhayet ॥3-33-46॥
If the result is ours, and there is no fault of ours anywhere, then, having examined thus, the wise person should not blame himself there. (3-33-46)
kurvato nārthasiddhir me bhavatīti ha bhārata। nirvedo nātra gantavyo dvāvetau hy asya karmaṇaḥ ॥ siddhir vāpy atha vā siddhir apravṛttir ato'nyathā ॥3-33-47॥
O Bhārata, thinking 'I do not attain my purpose by acting,' one should not fall into despondency here; for there are only two outcomes of action: success or failure, or otherwise, non-commencement. (3-33-47)
bahūnāṃ samavāye hi bhāvānāṃ karma sidhyati। guṇābhāve phalaṃ nyūnaṃ bhavatyaphalameva vā ॥ anārambhe tu na phalaṃ na guṇo dṛśyate'cyuta ॥3-33-48॥
Action is accomplished only by the coming together of many entities. If qualities are absent, the result is deficient or even fruitless. But if there is no undertaking, O Acyuta, neither result nor quality is seen. (3-33-48)
deśakālāvupāyāṁś ca maṅgalaṁ svasti vṛddhaye। yunakti medhayā dhīro yathāśakti yathābalam ॥3-33-49॥
A wise person, using intelligence, combines place, time, means, auspiciousness, and well-being for growth, acting according to his capacity and strength. (3-33-49)
apramattena tat kāryam upadeṣṭā parākramaḥ। bhūyiṣṭhaṃ karmayogeṣu sarva eva parākramaḥ ॥3-33-50॥
The action should be performed by one who is not negligent; the instructor is effort. In the disciplines of action, effort is indeed the most important of all. (3-33-50)
yaṃ tu dhīro'nvavekṣeta śreyāṃsaṃ bahubhirguṇaiḥ। sāmnaivārthaṃ tato lipset karma cāsmai prayojayet ॥3-33-51॥
But the wise man should examine who is superior by many qualities; then, by conciliation alone, he should seek his purpose and employ action for him. (3-33-51)
vyasanaṃ vā asya kāṅkṣeta vināśaṃ vā yudhiṣṭhira। api sindhoḥ gireḥ vā api kiṃ punar martyadharmiṇaḥ ॥3-33-52॥
O Yudhiṣṭhira, one may wish for the misfortune or destruction even of the ocean or the mountain; what then to say of one who is subject to mortality? (3-33-52)
utthānayuktaḥ satataṃ pareṣām antaraiṣaṇe. ānṛṇyam āpnoti naraḥ parasya ātmana eva ca ॥3-33-53॥
A man who is always endowed with effort and seeks within others attains freedom from debt, both with respect to others and himself. (3-33-53)
na caiva ātmā avamantavyaḥ puruṣeṇa kadācana। na hi ātma-paribhūtasya bhūtir bhavati bhārata ॥3-33-54॥
The self should never be despised by anyone at any time. For, O Bhārata, prosperity does not arise for one whose self is despised. (3-33-54)
evaṃ saṃsthitikā siddhir iyaṃ lokasya bhārata। citrā siddhigatiḥ proktā kālāvasthā-vibhāgataḥ ॥3-33-55॥
Thus, O Bhārata, this accomplishment of the world pertaining to establishment, and the varied course of accomplishment, has been described according to the divisions of time and state. (3-33-55)
brāhmaṇaṃ me pitā pūrvaṃ vāsayāmāsa paṇḍitam। so'smā artham imaṃ prāha pitre me bharatarṣabha ॥3-33-56॥
O best of the Bharatas, formerly my father caused a learned brāhmaṇa to dwell (with us). He spoke this meaning to my father. (3-33-56)
nītiṃ bṛhaspatiproktaṃ bhrātṝn me'grāhayat purā। teṣāṃ sāṅkathyam aśrauṣam aham etat tadā gṛhe ॥3-33-57॥
Formerly, my brothers made me accept the conduct spoken by Bṛhaspati. At that time, I heard their conversation in the house. (3-33-57)
sa māṃ rājan karmavatīm āgatām āha sāntvayan। śuśrūṣamāṇām āsīnām pitur aṅke yudhiṣṭhira ॥3-33-58॥
O king, he consoled me, who had arrived at Karmavatī, as I sat on my father's lap, serving, Yudhiṣṭhira. (3-33-58)
