13.006
दैवपुरुषकारबलाबलम्
The strength and weakness of divine, human, and action.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
पितामह महाप्राज्ञ सर्वशास्त्रविशारद। दैवे पुरुषकारे च किं स्विच्छ्रेष्ठतरं भवेत् ॥१३-६-१॥
O grandfather, greatly wise and expert in all śāstras, between destiny and human effort, which indeed is superior? (13-6-1)
भीष्म उवाच॥
Bhishma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। वसिष्ठस्य च संवादं ब्रह्मणश्च युधिष्ठिर ॥१३-६-२॥
Here too, O Yudhiṣṭhira, they recount this ancient history, the dialogue between Vasiṣṭha and Brahman. (13-6-2)
दैवमानुषयोः किं स्वित्कर्मणोः श्रेष्ठमित्युत। पुरा वसिष्ठो भगवान्पितामहमपृच्छत ॥१३-६-३॥
Vasiṣṭha, the venerable sage, once asked the Grandfather Brahmā, "Of divine and human actions, which indeed is the best?" (13-6-3)
ततः पद्मोद्भवो राजन्देवदेवः पितामहः। उवाच मधुरं वाक्यमर्थवद्धेतुभूषितम् ॥१३-६-४॥
Then the lotus-born god of gods, the grandfather, O king, spoke sweet and meaningful words adorned with reasoning. (13-6-4)
नाबीजं जायते किञ्चिन्न बीजेन विना फलम्। बीजाद्बीजं प्रभवति बीजादेव फलं स्मृतम् ॥१३-६-५॥
Nothing is born without a seed; no fruit comes without a seed. From a seed, another seed arises; from a seed alone, fruit is known. (13-6-5)
यादृशं वपते बीजं क्षेत्रमासाद्य कर्षकः। सुकृते दुष्कृते वापि तादृशं लभते फलम् ॥१३-६-६॥
Just as the kind of seed a farmer sows in the field, whether it is a good or bad deed, he obtains fruit of that very kind. (13-6-6)
यथा बीजं विना क्षेत्रमुप्तं भवति निष्फलम्। तथा पुरुषकारेण विना दैवं न सिध्यति ॥१३-६-७॥
Just as a seed sown without a field becomes fruitless, so too, destiny is not accomplished without human effort. (13-6-7)
क्षेत्रं पुरुषकारस्तु दैवं बीजमुदाहृतम्। क्षेत्रबीजसमायोगात्ततः सस्यं समृध्यते ॥१३-६-८॥
The field is human effort, but the divine is said to be the seed. From the union of field and seed, the crop flourishes. (13-6-8)
कर्मणः फलनिर्वृत्तिं स्वयमश्नाति कारकः। प्रत्यक्षं दृश्यते लोके कृतस्याप्यकृतस्य च ॥१३-६-९॥
The agent himself enjoys the result of action. It is directly seen in the world, both for what is done and what is not done. (13-6-9)
शुभेन कर्मणा सौख्यं दुःखं पापेन कर्मणा। कृतं सर्वत्र लभते नाकृतं भुज्यते क्वचित् ॥१३-६-१०॥
Happiness comes from auspicious actions, suffering from sinful actions. Whatever is done is obtained everywhere; what is not done is never enjoyed anywhere. (13-6-10)
कृती सर्वत्र लभते प्रतिष्ठां भाग्यविक्षतः। अकृती लभते भ्रष्टः क्षते क्षारावसेचनम् ॥१३-६-११॥
A person who acts gains recognition everywhere, even if their fortune is impaired. One who does not act meets with ruin, just as a wound receives the application of alkali. (13-6-11)
तपसा रूपसौभाग्यं रत्नानि विविधानि च। प्राप्यते कर्मणा सर्वं न दैवादकृतात्मना ॥१३-६-१२॥
Beauty, good fortune, and various gems are obtained through austerity and action; all is achieved by effort, not by fate for one who does not strive. (13-6-12)
तथा स्वर्गश्च भोगश्च निष्ठा या च मनीषिता। सर्वं पुरुषकारेण कृतेनेहोपपद्यते ॥१३-६-१३॥
Thus, heaven, enjoyment, and the desired attainment—all these are achieved here through human effort and action. (13-6-13)
ज्योतींषि त्रिदशा नागा यक्षाश्चन्द्रार्कमारुताः। सर्वे पुरुषकारेण मानुष्याद्देवतां गताः ॥१३-६-१४॥
All the luminaries, gods, serpents, yakṣas, the moon, the sun, and the winds have, by human effort, attained divinity from a human state. (13-6-14)
अर्थो वा मित्रवर्गो वा ऐश्वर्यं वा कुलान्वितम्। श्रीश्चापि दुर्लभा भोक्तुं तथैवाकृतकर्मभिः ॥१३-६-१५॥
Wealth, a circle of friends, sovereignty, noble lineage, and even prosperity are all difficult to enjoy for those who have not performed actions. (13-6-15)
शौचेन लभते विप्रः क्षत्रियो विक्रमेण च। वैश्यः पुरुषकारेण शूद्रः शुश्रूषया श्रियम् ॥१३-६-१६॥
A brāhmaṇa attains prosperity through purity, a kṣatriya through valor, a vaiśya through enterprise, and a śūdra through service. (13-6-16)
नादातारं भजन्त्यर्था न क्लीबं नापि निष्क्रियम्। नाकर्मशीलं नाशूरं तथा नैवातपस्विनम् ॥१३-६-१७॥
Wealth does not associate with one who does not give, nor with the impotent, nor with the inactive; not with one who is not inclined to action, not with the unbrave, likewise not with one who is not austere. (13-6-17)
येन लोकास्त्रयः सृष्टा दैत्याः सर्वाश्च देवताः। स एष भगवान्विष्णुः समुद्रे तप्यते तपः ॥१३-६-१८॥
He by whom the three worlds, the daityas, and all the gods were created—this very Lord Viṣṇu is now performing austerity in the ocean. (13-6-18)
स्वं चेत्कर्मफलं न स्यात्सर्वमेवाफलं भवेत्। लोको दैवं समालम्ब्य उदासीनो भवेन्न तु ॥१३-६-१९॥
If there were no results from one's own actions, then everything would indeed become fruitless. People, relying on fate, would become indifferent, but this should not be so. (13-6-19)
अकृत्वा मानुषं कर्म यो दैवमनुवर्तते। वृथा श्राम्यति सम्प्राप्य पतिं क्लीबमिवाङ्गना ॥१३-६-२०॥
He who, without performing human effort, merely follows fate, labors in vain, like a woman who, having obtained an impotent husband, toils fruitlessly. (13-6-20)
न तथा मानुषे लोके भयमस्ति शुभाशुभे। यथा त्रिदशलोके हि भयमल्पेन जायते ॥१३-६-२१॥
In the human world, fear regarding good and bad is not as it is; in the world of the gods, even a little fear arises. (13-6-21)
कृतः पुरुषकारस्तु दैवमेवानुवर्तते। न दैवमकृते किञ्चित्कस्यचिद्दातुमर्हति ॥१३-६-२२॥
When human effort is made, fate alone follows; fate does not deserve to give anything to anyone if effort is not made. (13-6-22)
यदा स्थानान्यनित्यानि दृश्यन्ते दैवतेष्वपि। कथं कर्म विना दैवं स्थास्यते स्थापयिष्यति ॥१३-६-२३॥
When even the abodes of the gods are seen to be impermanent, how can the divine remain or be established without action? (13-6-23)
न दैवतानि लोकेऽस्मिन्व्यापारं यान्ति कस्यचित्। व्यासङ्गं जनयन्त्युग्रमात्माभिभवशङ्कया ॥१३-६-२४॥
In this world, divine beings do not undertake activity for anyone; they produce intense attachment out of fear of being overpowered themselves. (13-6-24)
ऋषीणां देवतानां च सदा भवति विग्रहः। कस्य वाचा ह्यदैवं स्याद्यतो दैवं प्रवर्तते ॥१३-६-२५॥
There is always conflict between the seers and the deities. By whose speech could anything be undivine, since it is from that speech that the divine proceeds? (13-6-25)
कथं चास्य समुत्पत्तिर्यथा दैवं प्रवर्तते। एवं त्रिदशलोकेऽपि प्राप्यन्ते बहवश्छलाः ॥१३-६-२६॥
How does its origin occur, and how does fate operate? In this way, even in the world of the gods, many deceptions are found. (13-6-26)
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः। आत्मैव चात्मनः साक्षी कृतस्याप्यकृतस्य च ॥१३-६-२७॥
The self alone is truly one's own friend; the self alone is truly one's own enemy; the self alone is also the witness of one's actions, both done and not done. (13-6-27)
कृतं च विकृतं किञ्चित्कृते कर्मणि सिध्यति। सुकृते दुष्कृतं कर्म न यथार्थं प्रपद्यते ॥१३-६-२८॥
Whatever is done or altered, some of it succeeds in the accomplished action. In a good deed, an evil action does not truly take effect. (13-6-28)
देवानां शरणं पुण्यं सर्वं पुण्यैरवाप्यते। पुण्यशीलं नरं प्राप्य किं दैवं प्रकरिष्यति ॥१३-६-२९॥
All that is the refuge of the gods and merit is attained by merits. If one has gained a man of virtuous character, what can fate accomplish? (13-6-29)
पुरा ययातिर्विभ्रष्टश्च्यावितः पतितः क्षितौ। पुनरारोपितः स्वर्गं दौहित्रैः पुण्यकर्मभिः ॥१३-६-३०॥
Once, Yayati, having fallen and been cast down to earth, was again raised to heaven by his grandsons (his daughters' sons) through their meritorious deeds. (13-6-30)
पुरूरवाश्च राजर्षिर्द्विजैरभिहितः पुरा। ऐल इत्यभिविख्यातः स्वर्गं प्राप्तो महीपतिः ॥१३-६-३१॥
Purūravas, the royal sage, who was formerly addressed by the Brahmins as 'Aila' and thus became well-known, attained heaven, this king. (13-6-31)
अश्वमेधादिभिर्यज्ञैः सत्कृतः कोसलाधिपः। महर्षिशापात्सौदासः पुरुषादत्वमागतः ॥१३-६-३२॥
The lord of Kosala, Saudāsa, who was honored by performing horse-sacrifice and other sacrifices, attained the state of being a man-eater due to the curse of a great sage. (13-6-32)
अश्वत्थामा च रामश्च मुनिपुत्रौ धनुर्धरौ। न गच्छतः स्वर्गलोकं सुकृतेनेह कर्मणा ॥१३-६-३३॥
Aśvatthāman and Rāma, the two bowmen and sons of the sage, do not attain the heavenly world here by virtuous actions. (13-6-33)
वसुर्यज्ञशतैरिष्ट्वा द्वितीय इव वासवः। मिथ्याभिधानेनैकेन रसातलतलं गतः ॥१३-६-३४॥
A god, after performing hundreds of sacrifices and becoming like a second Indra, by a single false statement, went to the lowest depths of Rasātala. (13-6-34)
बलिर्वैरोचनिर्बद्धो धर्मपाशेन दैवतैः। विष्णोः पुरुषकारेण पातालशयनः कृतः ॥१३-६-३५॥
Bali, the son of Virocana, was bound by the gods with the noose of dharma; by the effort of Viṣṇu, he was made to lie in the netherworld. (13-6-35)
शक्रस्योदस्य चरणं प्रस्थितो जनमेजयः। द्विजस्त्रीणां वधं कृत्वा किं दैवेन न वारितः ॥१३-६-३६॥
Janamejaya, having left the protection of Indra, set out and killed the wives of the Brāhmaṇas; why was he not stopped by fate? (13-6-36)
अज्ञानाद्ब्राह्मणं हत्वा स्पृष्टो बालवधेन च। वैशम्पायनविप्रर्षिः किं दैवेन निवारितः ॥१३-६-३७॥
Having killed a Brāhmaṇa out of ignorance and being affected by the killing of a child, why was the Brāhmaṇa sage Vaiśampāyana prevented by fate? (13-6-37)
गोप्रदानेन मिथ्या च ब्राह्मणेभ्यो महामखे। पुरा नृगश्च राजर्षिः कृकलासत्वमागतः ॥१३-६-३८॥
Because of giving cows falsely to Brāhmaṇas during a great sacrifice, the royal sage Nṛga in ancient times became a chameleon. (13-6-38)
धुन्धुमारश्च राजर्षिः सत्रेष्वेव जरां गतः। प्रीतिदायं परित्यज्य सुष्वाप स गिरिव्रजे ॥१३-६-३९॥
Dhundhumāra, the royal sage, after attaining old age through sacrifices, renounced the giver of delight and slept in the mountain enclosure. (13-6-39)
पाण्डवानां हृतं राज्यं धार्तराष्ट्रैर्महाबलैः। पुनः प्रत्याहृतं चैव न दैवाद्भुजसंश्रयात् ॥१३-६-४०॥
The kingdom of the Pāṇḍavas, which had been taken away by the mighty sons of Dhṛtarāṣṭra, was regained by them not through fate, but by relying on their own strength. (13-6-40)
तपोनियमसंयुक्ता मुनयः संशितव्रताः। किं ते दैवबलाच्छापमुत्सृजन्ते न कर्मणा ॥१३-६-४१॥
The sages endowed with austerity and discipline, firm in their vows—why do they not release a curse by action, but only by the force of fate? (13-6-41)
पापमुत्सृजते लोके सर्वं प्राप्य सुदुर्लभम्। लोभमोहसमापन्नं न दैवं त्रायते नरम् ॥१३-६-४२॥
Having obtained all that is very difficult to attain in this world, a man who abandons sin, but is afflicted by greed and delusion, is not protected by fate. (13-6-42)
यथाग्निः पवनोद्धूतः सूक्ष्मोऽपि भवते महान्। तथा कर्मसमायुक्तं दैवं साधु विवर्धते ॥१३-६-४३॥
Just as even a small fire, when fanned by the wind, becomes great, so too destiny, when combined with right action, grows well. (13-6-43)
यथा तैलक्षयाद्दीपः प्रम्लानिमुपगच्छति। तथा कर्मक्षयाद्दैवं प्रम्लानिमुपगच्छति ॥१३-६-४४॥
Just as a lamp begins to fade when its oil is exhausted, so too does fate begin to fade when actions are exhausted. (13-6-44)
विपुलमपि धनौघं प्राप्य भोगान्स्त्रियो वा; पुरुष इह न शक्तः कर्महीनोऽपि भोक्तुम्। सुनिहितमपि चार्थं दैवतै रक्ष्यमाणं; व्ययगुणमपि साधुं कर्मणा संश्रयन्ते ॥१३-६-४५॥
Even if one acquires abundant wealth, pleasures, or women, a man here who lacks the capacity or is devoid of action cannot enjoy them. Even wealth that is well-kept and protected by the gods, if it is destined for expenditure, will be spent through some action. (13-6-45)
भवति मनुजलोकाद्देवलोको विशिष्टो; बहुतरसुसमृद्ध्या मानुषाणां गृहाणि। पितृवनभवनाभं दृश्यते चामराणां; न च फलति विकर्मा जीवलोकेन दैवम् ॥१३-६-४६॥
The world of the gods becomes superior to the world of men; by much greater prosperity are the houses of men. The dwellings of the immortals appear like the abode of the ancestors; and in the world of living beings, wrong actions do not bear fruit due to fate. (13-6-46)
व्यपनयति विमार्गं नास्ति दैवे प्रभुत्वं; गुरुमिव कृतमग्र्यं कर्म संयाति दैवम्। अनुपहतमदीनं कामकारेण दैवं; नयति पुरुषकारः सञ्चितस्तत्र तत्र ॥१३-६-४७॥
Human effort removes the wrong path; there is no sovereignty in fate. Just as an excellent deed joins a teacher, so does action join fate. Fate, which is unhindered and not weak, is led by human effort wherever it is accumulated. (13-6-47)
एतत्ते सर्वमाख्यातं मया वै मुनिसत्तम। फलं पुरुषकारस्य सदा संदृश्य तत्त्वतः ॥१३-६-४८॥
O best of sages, I have indeed explained all this to you; always consider the true fruit of human effort. (13-6-48)
अभ्युत्थानेन दैवस्य समारब्धेन कर्मणा। विधिना कर्मणा चैव स्वर्गमार्गमवाप्नुयात् ॥१३-६-४९॥
By the effort of fate, by actions that are commenced, by destiny, and indeed by action, one may attain the path to heaven. (13-6-49)
