‘“Why do rishis, gods, gandharvas, asuras, rakshasas and all the other powerful lords follow dharma so assiduously? It is because they know that the creator will give the supreme fruits to those who follow dharma. O Krishna! This is eternal dharma. This dharma bears fruits. It has never been said that dharma has no fruits. It can be seen that learning and austerities also bear fruit. O Krishna! That is also the case with you. Remember the circumstances of your birth, as you have heard them. You also know how the powerful Dhrishtadyumna was born. O one with the sweet smiles! This is sufficient proof. Knowing that deeds have fruits, the wise one is content with only a little. But ignorant and stupid ones are not satisfied with even a lot. But after death, dharma gives them no happiness or deeds. O passionate one! The fruits of deeds, both good and evil, and their origins and ends are mysteries to even the gods. No one knows them. Beings are in darkness about them. They are protected by the gods and the maya of the gods is deep. Brahmanas who are lean of form, righteous in their vows and are austere, and having burnt down their sins are of a serene mind, they can see them. Not being able to see the fruit, one should not doubt dharma or the gods. Without distractions and envy, one should perform sacrifices and donations. Deeds have their fruits. That is the eternal dharma. This is what Brahma told his sons and it was known by rishi Kashyapa.197 O Krishna! Therefore, let your doubt be destroyed like the mist.198 Deciding that this is the way it is, give up your atheism. Do not speak ill of the supreme god who is the preserver of all beings. Learn about him. Worship him. Do not have the kind of thoughts you have had. O Krishna! It is through the grace of the supreme god that faithful mortals can tread the path of the immortals. Do not disregard him in any way.”’
330(33)
‘Droupadi said, “O Partha! I have not insulted or censured dharma in any way. Why should I censure the supreme god, the lord of all beings? O descendant of the Bharata lineage! Know me as one who is incoherent with grief. Listen to me with a calm mind, as I lament a lot more. O destroyer of enemies! Whatever is born must certainly perform tasks. Not even inferior ones, but only the immobile199 can live without acting. O Yudhishthira! From the time one suckles at a breast to the time one is supine before death, all mobile beings act according to their nature. O bull among the Bharata lineage! Among mobile beings in particular, men wish to perform deeds that ensure conduct in this life and the next. O descendant of the Bharata lineage! All beings know about ascent.200 The world is a witness to the fact that they directly reap the fruits of their actions. I can see myself that all beings live in accordance with this ascent, even the creator201 and the preserver,202 like a crane in the water. You should do your own task, without becoming fatigued. You should be armed through your deeds. He who knows his own task is one in a thousand, if not rarer. Therefore, one should act, to protect and to extend what one has. If it203 is eaten up without a new crop, it dwindles like the Himalayas. All subjects would have been destroyed had they not performed their tasks. Do we ever see people act, without their acts leading to fruits? We do not know of anyone in this world who makes a living without action. In this world, those who believe in destiny and those who believe in chance are both wrong. What is praised is intelligence based on action. He who is happily asleep and believing in destiny, makes no effort, that evil-minded one soon sinks like a pot in the water. This is also true of the one who believes in chance and though capable of action, fails to act. His seat is not permanent and he lives like a weak one, without a protector. If a man unexpectedly obtains something and it is thought that it has been obtained by chance, his efforts have not been successful. O Partha! If a man obtains something and describes it as destiny, then he certainly decides that it was divine decree and nothing but fate. The fruit that a man obtains through his own acts is directly seen through the eyes and is regarded as manliness. One who is naturally active obtains results without any obvious reason. O supreme among men! Know that this fruit is only natural. Whatever is thus obtained by a man through chance, divine destiny and as the natural outcome of deeds is the fruit of the man’s earlier deeds.
‘“According to the deeds men have earlier done, the preserver and the supreme god distribute them and their fruits in their respective tasks. Whatever task a man performs, good or bad, know that this has been decided by the preserver in accordance with the fruits of the earlier deeds. This body is only an instrument of the preserver to undertake acts and take actions. Under his control, one helplessly acts accordingly. O Kounteya! It is the great lord who appoints us to this task or that one and all beings are made to act, though they are themselves inert. Having fixed the objective in one’s mind, one subsequently undertakes the task. A man who himself uses his intelligence first is therefore the cause, because of his resolution. O bull among men! It is not possible to count the number of deeds. Man is the reason behind the success of houses and towns. There is oil in sesame seeds. There is milk in cows. Finally, there is fire in wood. Using one’s intelligence, one should cleverly understand the means for attaining success. Thereafter one undertakes action, after ascertaining the reasons for success. It is on the success of their deeds that beings survive. An act that is well performed by a skilled actor is certainly different from another act that is felt to have been performed by one who is not skilled. Had man not been the reason behind the success of acts, there would have been no oblations and sacrifices, no disciples or preceptors. It is because a man is himself the actor that he is praised for the success of his deeds and blamed in the case of failure. How can one’s deeds be destroyed?
‘“Some say that everything is the outcome of chance, others that everything is the outcome of destiny. There are those who think it results from a man’s efforts. Others say the reason is threefold. Others hold that it is not enough to think of the task alone. Everything is invisible, be it chance or destiny. It is seen that results are the outcome of chance or destiny. Some of it is chance, some of it is destiny, some of it is the outcome of one’s own deeds. This is how a man obtains the fruits, there is no fourth reason. Learned and skilled ones who know say this. But even then, the preserver is the one who gives desirable and undesirable fruits to all beings. Had that not been the case, no beings would have been miserable. A man would have performed the act that would bring him his desired results. Had earlier acts not existed, his deeds would have led to success. Those men who do not see these three doors to success and failure are unsuccessful, like their own worlds. Tasks must always be performed. This is what Manu had decided. A man who does not act is always defeated. O Yudhishthira! If a man acts, he is usually successful. Those who are lazy rarely attain success. If there is a reason for failure, propitiation is indicated. O Indra among kings! But if the act is undertaken, one is freed from one’s debts. Misfortune characterizes the lazy man who sleeps. But a skilled one certainly obtains the fruits and attains prosperity. Intelligent men committed to acting never have doubts and are successful. But they do not seek to free from doubt those who doubt and are unsuccessful.
‘“We have now been overtaken by misfortune. However, if you engage in action, there is no doubt that this misfortune will be removed. Even if you are unsuccessful, you will have the pride and this is also true of Vrikodara, Bibhatsu and the twin brothers. The tasks of others have obtained success and ours might also be. Without undertaking the task first, how can one know what the outcome will be? Having cleaved the earth with his plough and sown the seed, the farmer waits silently for the rains to be the cause. However, if the rains do not favour him, the farmer is not to be blamed. He knows he has done everything that any other man could have. Even if we do not obtain the fruits of success, the slightest bit of blame will not attach to us. The intelligent one keeps this in mind and does not blame himself. O descendant of the Bharata lineage! Even if the objective is not attained, though one has acted, there is no reason to despair, because there are two other reasons too.204 There is success and there is failure. But lack of inclination is a different thing altogether. Success in a task is
the united outcome of many factors. If the required attributes are deficient, the fruit may be incomplete, or non-existent. O one without decay! But if the task is not begun, neither fruit nor attributes can be seen. According to his strength and power, the intelligent one brings together time, place, means and auspicious rites for prosperity. Those who are not deluded must act. Valour will be the instructor. Among the qualities required for action, valour is the most important. If an intelligent person sees one205 who is superior in many qualities, he should employ conciliation and other kinds of tasks. O Yudhishthira! He should wish for his misery and destruction. This is true of oceans and mountains, not to speak of mortal men. By looking for the weaknesses in an enemy, a man satisfies a debt to himself, as well as to the enemy. A man should never think ill of himself. O descendant of the Bharata lineage! Prosperity does not come to one who thinks of himself as having become overpowered. O descendant of the Bharata lineage! This is the foundation for the success of the world. It is said that the reasons for success are many and depend on the time and the place.
‘“In earlier times, a learned brahmana was lodged in my father’s house.206 O bull among the Bharata lineage! He told all this, first propounded by Brihaspati,207 to my father. He also taught all this to my brothers. I overheard this conversation at home. O King Yudhishthira! He explained this to me comfortingly, when I would arrive on some task, or when I was serving, or when I was seated on my father’s lap.”’
331(34)
Vaishampayana said, ‘Having heard these words of Yajnaseni, the intolerant Bhimasena went to the king.208 He sighed angrily and told him, “For the sake of kingship, tread along the road of dharma, one used by righteous ones. Deprived of dharma, artha and kama, what do you gain by living in this hermitage of ascetics? Duryodhana did not rob the kingdom through dharma, honesty or energy, but through deceitful gambling with dice. Our kingdom was stolen the way a weak scavenging jackal steals a piece of meat from stronger lions. O king! Why have you abandoned artha, which is the source of dharma and kama, tormenting yourself in this wilderness in some trifling pursuit of dharma? Protected by the wielder of the Gandiva,209 our kingdom could not even have been robbed by Shakra. But because of our obedience to you, it was stolen in front of our eyes. While we were still alive, our riches were taken away from us because of you, like bilva fruit or cattle from those who are crippled. O descendant of the Bharata lineage! You are always firm in desiring dharma. But it is because we sought to do what is pleasing to you, that we now face this great calamity. O bull among the Bharata lineage! It was because our selves were under your control that we are now ploughing our friends and providing delight to our enemies. It was our stupidity that we did not kill the sons of Dhritarashtra. But because we followed your commands, that evil deed is now tormenting us. O king! Look at you, living in a home meant for animals. This is the act of a coward, not one served by the strong. This is not approved by Krishna,210 or Bibhatsu, or Abhimanyu, or Srinjaya,211 or I myself, or the two sons of Madri. Because you are dharma, you always oppress yourself by your vow towards dharma. O king! But isn’t it possible that despair has condemned you to the life of an impotent? It is only cowards who are incapable of winning back their prosperity. They love despair, which bears no fruits and destroys everything. You have strength and sight. You can see your manliness. O king! But because you have resorted to gentleness, you do not feel our distress.
‘“While we have always been forgiving, the sons of Dhritarashtra regard us as incapable. This causes more grief than death in battle. If all of us were to die in battle, in a straight fight and without turning back, that would have been better, because we would have obtained worlds after death. O bull among the Bharata lineage! And if we killed them all and obtained back the entire earth, that would also be superior. If we are always devoted to our tasks and established in our own dharma, if we wish to obtain great fame, if we wish to repulse enmity, then the signs are that for our own sake, we should embark on war. Our kingdom has been stolen by others. We will be praised and not censured. O king! Dharma that causes affliction to our friends and our own selves is vice. It is not dharma. It is bad dharma. A man who always resorts to dharma follows weak dharma. Dharma and artha desert him, like happiness and unhappiness leave a man who is dead. One who suffers dharma’s afflictions for the sake of dharma alone is not learned. He does not know the true purpose of dharma, like a blind one does not know the rays of the sun. He who thinks that artha exists only for the sake of artha, does not know about artha. He is like a servant tending to cattle in the forest. He who excessively pursues artha and doesn’t pay attention to the other two goals212 deserves to be censured, like the killer of a brahmana, and should be killed by all beings. In that way, he who always pursues kama and ignores the other two goals of dharma and artha, is certain to be robbed of his friends and will be weak in dharma and artha. He is certain to be killed at the end of the kama, like a fish that roams with pleasure until the pond dries up. It is for this reason that the learned are never confused about dharma and artha. They are required for kama, like kindling for a fire. Dharma is the root of all artha and dharma is united with artha. Know that the two are rooted in each other, like the ocean and the clouds. One feels a sensation of pleasure when one touches objects that have artha. This kama is a state of the mind and has no physical existence. O king! A man who pursues artha should also strive for great dharma. He who strives for kama also seeks artha, because from kama one obtains nothing else. Kama yields no fruit other than desire, once that fruit is used up. The learned regard it as ashes from wood. O king! Just as a seller of meat kills small birds, in that way, it is the nature of that which is not dharma to kill beings. One who does not perceive the nature of dharma because of desire and avarice deserves to be killed by all beings. He remains evil-minded, here and in the hereafter. O king! It is known to you that artha is derived from the possession of objects. You also know about its nature and its various transformations. Its loss, or destruction at the time of old age and death, is regarded as a calamity. That affliction has now overtaken us. The five senses, the mind and the heart find pleasure when there is attachment to objects. In my view, that is the supreme fruit of one’s deeds. Thus, dharma, artha and kama should be considered separately. A man should not be excessively addicted to dharma, or to artha, or to kama. All of them must always be served. The sacred texts decree that dharma must be followed in the first, artha in the middle and kama in the last.213 The sacred texts decree that, in due order and according to age, kama must be observed in the first, artha in the second and dharma in the last.214 O supreme among eloquent ones! Learned ones who know the nature of time apportion their time in due order, serving all of dharma, artha and kama. O king! O descendant of the Kuru lineage!215 Whether freedom from these or obtaining them is the superior goal for those who seek to obtain happiness is a question that you should reflect on, with every means at your disposal. O king! You should then swiftly act on obtaining either the former or the latter. He who lives a life of vacillation between the two is immersed in a miserable state.
‘“You know dharma and you have always practised it. On knowing this, your well-wishers are urging you to act. O king! Donations, sacrifices, honesty, worship, retention of the Vedas and uprightness—these represent powerful and supreme dharma, here and in the hereafter. O king! But one who is distressed and destitute cannot serve these. O tiger among men! This holds even if one has all the qualities. O king! The universe is based on dharma and there is nothing that is above dharma. O king! But dharma can only be served through great wealth. O king! Such wealth can never be obtained through begging or through impotence, but can always be obtained by one whose intelligence is based on dharma. O bull among men! Begging brings success to brahmanas. But that has been forbidden to you. Therefore, seek to obtain the artha that you desire by exercising your energy. Begging is not recommended, nor the life of a vaishya or a shudra. In the heart of kshatriyas, the special dharma is that of strength. The wise and t
he learned say that nobility is dharma. Therefore, strive for nobility and do not stop short of it. O Indra among kings! You know the eternal dharma. Awake! You have been born to perform cruel deeds,216 those that other men suffer from. The fruits that you obtain by nurturing your subjects can never be condemned. O king! This is the eternal dharma that the preserver217 has determined for you. O Partha! If you deviate from this, you will provide cause for laughter to the world. Men do not praise deviation from one’s own dharma. O Kounteya! Make your mind that of a kshatriya. Forsake this lassitude of mind. Rely on valour. Bear the weight like a beast of burden. O king! No one has won the world with only dharma in his soul. No king has won prosperity and fortune in this way. One can obtain a kingdom by deceiving inferior ones, who have avarice in their hearts, with a sweet tongue, like one with a spear218 obtains food. O bull among the Pandavas! The asuras were the elder brothers and were prosperous in every way.219 But the gods conquered them through deceit. O lord of the earth! O mighty-armed one! Knowing that everything belongs to those with strength, win over the enemies by resorting to deceit. There is no archer who is equal to Arjuna in battle. There is no man who is my equal in wielding the club. O king! A strong one engages in battle on the basis of strength, not on the basis of greater numbers or greater enterprise. O Pandava! Therefore, resort to your prowess. Prowess is the source of artha. Nothing else is the source. It is not useless, like the shade of a tree during the winter. O Kounteya! If one desires greater artha, one should give up some artha, like seeds sown on the ground. There is no doubt about this. But when the gain of artha is equal to the expenditure made of artha, or smaller than it, expenditure is not the indicated task. That would be like scratching an ass. O Indra among men! In that way, a man who gives up a little bit of dharma for the sake of obtaining greater dharma is certainly considered to be wise. If an enemy possesses friends, learned ones make them their friends. Then, when the enemy is weakened because his friends have left him, they overcome him. O king! Those who are strong embark on a battle on the basis of prowess, not only enterprise or sweet words. That is how all the subjects are made one’s own. By uniting together, weak ones can kill a stronger enemy, like bees kill someone trying to steal the honey.
Mahabharata Vol. 2 (Penguin Translated Texts) Page 35
