13.006
daivapuruṣakārabalābalam
The strength and weakness of divine, human, and action.
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
pitāmaha mahāprājña sarvaśāstraviśārada। daive puruṣakāre ca kiṃ svicchreṣṭhataraṃ bhavet ॥13-6-1॥
O grandfather, greatly wise and expert in all śāstras, between destiny and human effort, which indeed is superior? (13-6-1)
bhīṣma uvāca॥
Bhishma said.
atrāpy udāharantīmam itihāsaṃ purātanam। vasiṣṭhasya ca saṃvādaṃ brahmaṇaś ca yudhiṣṭhira ॥13-6-2॥
Here too, O Yudhiṣṭhira, they recount this ancient history, the dialogue between Vasiṣṭha and Brahman. (13-6-2)
daivamānuṣayoḥ kiṁ svitkarmaṇoḥ śreṣṭhamityuta. purā vasiṣṭho bhagavānpitāmahamapṛcchata ॥13-6-3॥
Vasiṣṭha, the venerable sage, once asked the Grandfather Brahmā, "Of divine and human actions, which indeed is the best?" (13-6-3)
tataḥ padmodbhavo rājan devadevaḥ pitāmahaḥ। uvāca madhuraṃ vākyam arthavad hetubhūṣitam ॥13-6-4॥
Then the lotus-born god of gods, the grandfather, O king, spoke sweet and meaningful words adorned with reasoning. (13-6-4)
nābījaṃ jāyate kiñcinna bījena vinā phalam। bījādbījaṃ prabhavati bījādeva phalaṃ smṛtam ॥13-6-5॥
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)
yādṛśaṃ vapate bījaṃ kṣetram āsādya karṣakaḥ। sukṛte duṣkṛte vā api tādṛśaṃ labhate phalam ॥13-6-6॥
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)
yathā bījaṃ vinā kṣetram uptaṃ bhavati niṣphalam। tathā puruṣakāreṇa vinā daivaṃ na sidhyati ॥13-6-7॥
Just as a seed sown without a field becomes fruitless, so too, destiny is not accomplished without human effort. (13-6-7)
kṣetraṃ puruṣakārastu daivaṃ bījamudāhṛtam। kṣetrabījasamāyogāttataḥ sasyaṃ samṛdhyate ॥13-6-8॥
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)
karmaṇaḥ phalanirvṛttiṃ svayamaśnāti kārakaḥ। pratyakṣaṃ dṛśyate loke kṛtasyāpyakṛtasya ca ॥13-6-9॥
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)
śubhena karmaṇā saukhyaṃ duḥkhaṃ pāpena karmaṇā। kṛtaṃ sarvatra labhate nākṛtaṃ bhujyate kvacit ॥13-6-10॥
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)
kṛtī sarvatra labhate pratiṣṭhāṃ bhāgyavikṣataḥ। akṛtī labhate bhraṣṭaḥ kṣate kṣārāavasecanam ॥13-6-11॥
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)
tapasā rūpasaubhāgyaṃ ratnāni vividhāni ca। prāpyate karmaṇā sarvaṃ na daivādakṛtātmanā ॥13-6-12॥
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)
tathā svargaś ca bhogaś ca niṣṭhā yā ca manīṣitā। sarvaṃ puruṣakāreṇa kṛtena iha upapadyate ॥13-6-13॥
Thus, heaven, enjoyment, and the desired attainment—all these are achieved here through human effort and action. (13-6-13)
jyotīṃṣi tridaśā nāgā yakṣāś candrārkamārutāḥ। sarve puruṣakāreṇa mānuṣyād devatāṃ gatāḥ ॥13-6-14॥
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)
artho vā mitravargo vā aiśvaryaṃ vā kulānvitam। śrīścāpi durlabhā bhoktuṃ tathaivākṛtakarmabhiḥ ॥13-6-15॥
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)
śaucena labhate vipraḥ kṣatriyo vikrameṇa ca। vaiśyaḥ puruṣakāreṇa śūdraḥ śuśrūṣayā śriyam ॥13-6-16॥
A brāhmaṇa attains prosperity through purity, a kṣatriya through valor, a vaiśya through enterprise, and a śūdra through service. (13-6-16)
nādātāraṃ bhajantyarthā na klībaṃ nāpi niṣkriyam। nākarmaśīlaṃ nāśūraṃ tathā naivātapasvinam ॥13-6-17॥
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)
yena lokāstrayaḥ sṛṣṭā daityāḥ sarvāś ca devatāḥ। sa eṣa bhagavān viṣṇuḥ samudre tapyate tapaḥ ॥13-6-18॥
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)
svaṁ cet karmaphalaṁ na syāt sarvam evāphalaṁ bhavet। loko daivaṁ samālambya udāsīno bhaven na tu ॥13-6-19॥
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)
akṛtvā mānuṣaṃ karma yo daivamanuvartate। vṛthā śrāmyati samprāpya patiṃ klībamivāṅganā ॥13-6-20॥
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)
na tathā mānuṣe loke bhayam asti śubhāśubhe। yathā tridaśaloke hi bhayam alpena jāyate ॥13-6-21॥
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)
kṛtaḥ puruṣakārastu daivamevānuvartate। na daivamakṛte kiñcitkasyaciddātumarhati ॥13-6-22॥
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)
yadā sthānānyanityāni dṛśyante daivateṣvapi। kathaṃ karma vinā daivaṃ sthāsyate sthāpayiṣyati ॥13-6-23॥
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)
na daivatāni loke'smin vyāpāraṃ yānti kasyacit। vyāsaṅgaṃ janayanty ugram ātmābhibhavaśaṅkayā ॥13-6-24॥
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)
ṛṣīṇāṃ devatānāṃ ca sadā bhavati vigrahaḥ। kasya vācā hy adaivaṃ syād yato daivaṃ pravartate ॥13-6-25॥
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)
kathaṁ cāsya samutpattiryathā daivaṁ pravartate। evaṁ tridaśaloke'pi prāpyante bahavaśchalāḥ ॥13-6-26॥
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)
ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ। ātmaiva cātmanaḥ sākṣī kṛtasya api akṛtasya ca ॥13-6-27॥
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)
kṛtaṃ ca vikṛtaṃ kiñcit kṛte karmaṇi sidhyati। sukṛte duṣkṛtaṃ karma na yathārthaṃ prapadyate ॥13-6-28॥
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)
devānāṃ śaraṇaṃ puṇyaṃ sarvaṃ puṇyair avāpyate। puṇyaśīlaṃ naraṃ prāpya kiṃ daivaṃ prakariṣyati ॥13-6-29॥
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)
purā yayātir vibhrasṭaś cyāvitaḥ patitaḥ kṣitau। punar āropitaḥ svargaṃ dauhitraiḥ puṇyakarmabhiḥ ॥13-6-30॥
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)
purūravāś ca rājarṣir dvijair abhihitaḥ purā। aila ity abhivikhyātaḥ svargaṃ prāpto mahīpatiḥ ॥13-6-31॥
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)
aśvamedhādibhir yajñaiḥ satkṛtaḥ kosalādhipaḥ। maharṣiśāpāt saudāsaḥ puruṣādatvam āgataḥ ॥13-6-32॥
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)
aśvatthāmā ca rāmaś ca muniputrau dhanurdharau। na gacchataḥ svargalokaṃ sukṛtena iha karmaṇā ॥13-6-33॥
Aśvatthāman and Rāma, the two bowmen and sons of the sage, do not attain the heavenly world here by virtuous actions. (13-6-33)
vasuryajñaśatairiṣṭvā dvitīya iva vāsavaḥ। mithyābhidhānenaikena rasātalatalaṃ gataḥ ॥13-6-34॥
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)
balirvairocaniro baddho dharmapāśena daivataiḥ। viṣṇoḥ puruṣakāreṇa pātālaśayanaḥ kṛtaḥ ॥13-6-35॥
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)
śakrasya udasya caraṇaṃ prasthito janamejayaḥ। dvijastrīṇāṃ vadhaṃ kṛtvā kiṃ daivena na vāritaḥ ॥13-6-36॥
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)
ajñānād brāhmaṇaṃ hatvā spṛṣṭo bālavadhena ca। vaiśampāyana-viprarṣiḥ kiṃ daivena nivāritaḥ ॥13-6-37॥
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)
gopradānena mithyā ca brāhmaṇebhyo mahāmakhe. purā nṛgaś ca rājarṣiḥ kṛkalāsatvam āgataḥ ॥13-6-38॥
Because of giving cows falsely to Brāhmaṇas during a great sacrifice, the royal sage Nṛga in ancient times became a chameleon. (13-6-38)
dhundhumāraś ca rājarṣiḥ satreṣv eva jarāṃ gataḥ। prītidayaṃ parityajya suṣvāpa sa girivraje ॥13-6-39॥
Dhundhumāra, the royal sage, after attaining old age through sacrifices, renounced the giver of delight and slept in the mountain enclosure. (13-6-39)
pāṇḍavānāṃ hṛtaṃ rājyaṃ dhārtarāṣṭrairmahābalaiḥ। punaḥ pratyāhṛtaṃ caiva na daivādbhujasaṃśrayāt ॥13-6-40॥
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)
taponiyamasaṃyuktā munayaḥ saṃśitavratāḥ। kiṃ te daivabalācchāpamutsṛjante na karmaṇā ॥13-6-41॥
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)
pāpam utsṛjate loke sarvaṃ prāpya sudurlabham। lobhamoha-samāpannaṃ na daivaṃ trāyate naram ॥13-6-42॥
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)
yathāgniḥ pavanoddhūtaḥ sūkṣmo'pi bhavate mahān। tathā karmasamāyuktaṃ daivaṃ sādhu vivardhate ॥13-6-43॥
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)
yathā tailakṣayāddīpaḥ pramlānimupagacchati। tathā karmakṣayāddaivaṃ pramlānimupagacchati ॥13-6-44॥
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)
vipulam api dhanaughaṃ prāpya bhogān striyo vā; puruṣa iha na śaktaḥ karma-hīnaḥ api bhoktum. sunihitam api ca arthaṃ daivataiḥ rakṣyamāṇam; vyaya-guṇam api sādhuṃ karmaṇā saṃśrayante ॥13-6-45॥
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)
bhavati manujalokād devaloko viśiṣṭo; bahutarasusamṛdhyā mānuṣāṇāṃ gṛhāṇi. pitṛvanabhavanābhaṃ dṛśyate cāmarāṇāṃ; na ca phalati vikarmā jīvalokena daivam ॥13-6-46॥
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)
vyapanayati vimārgaṃ nāsti daive prabhutvaṃ; gurumiva kṛtam agryaṃ karma saṃyāti daivam. anupahatam adīnaṃ kāmakāreṇa daivaṃ; nayati puruṣakāraḥ sañcitas tatra tatra ॥13-6-47॥
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)
etat te sarvam ākhyātaṃ mayā vai munisattama। phalaṃ puruṣakārasya sadā sandṛśya tattvataḥ ॥13-6-48॥
O best of sages, I have indeed explained all this to you; always consider the true fruit of human effort. (13-6-48)
abhyutthānena daivasya samārabdhena karmaṇā। vidhinā karmaṇā caiva svargamārgam avāpnuyāt ॥13-6-49॥
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)
