03.033
Core: Draupadi lectures on Chance Vs destiny Vs Striving, and suggests Yudhisthira to strive.
Draupadī said.
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)
Know me, O Bhārata, as afflicted and uttering this; again, O good-minded one, I will lament—understand that from me. (3-33-2)
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)
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)
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)
O Bhārata, all beings recognize effort; they directly enjoy the fruit of actions witnessed by the world. (3-33-6)
I see that creatures subsist upon their own arising; even the creator and ordainer, just like this heron in the water. (3-33-7)
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)
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)
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)
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)
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)
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)
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)
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)
Whatever fruit a person obtains by his own actions, which is directly seen by the eye, that is remembered as 'manliness'. (3-33-16)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Then, afterwards, it proceeds into the senses for the accomplishment of this; living beings here subsist upon that accomplishment of actions. (3-33-26)
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)
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)
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)
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)
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)
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)
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)
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)
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)
The mind's decision is: 'Action is indeed to be done.' For a man who is absolutely inactive is surely defeated. (3-33-36)
O Yudhiṣṭhira, for one who acts, success generally occurs here; but the lazy person never attains definite results. (3-33-37)
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)
Misfortune befalls a man who lies down in laziness. Without doubt, the diligent one, having attained the result, enjoys prosperity. (3-33-39)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Formerly, my brothers made me accept the conduct spoken by Bṛhaspati. At that time, I heard their conversation in the house. (3-33-57)
O king, he consoled me, who had arrived at Karmavatī, as I sat on my father's lap, serving, Yudhiṣṭhira. (3-33-58)
