Destiny and Human Effort

Verse 1 (13.9.1)

पितामह महाप्राज्ञ सर्वशास्त्रविशारद । दैवे पुरुषकारे च किंस्विच्छ्रेष्ठतरं भवेत् ॥

pitāmaha mahāprājña sarvaśāstraviśārada | daive puruṣakāre ca kiṃsvicchreṣṭhataraṃ bhavet

Yudhishthira said: Grandsire, of great wisdom, versed in every science, which is the better of the two, destiny or human effort?

Note on the text: Corrected सर्वसास्त्र- → सर्वशास्त्र- (misprint in Wikisource: स for श; CE sarvaśāstraviśārada).

Verse 2 (13.9.2)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । वसिष्ठस्य च संवादं ब्रह्मणश्च युधिष्ठिर ॥

atrāpyudāharantīmamitihāsaṃ purātanam | vasiṣṭhasya ca saṃvādaṃ brahmaṇaśca yudhiṣṭhira

Bhishma said: On this point they recount an ancient tale, Yudhishthira: the conversation between Vasishtha and Brahma.

Note on the text: The alignment pointed to 13.36.1 in error; the verse is CE 13.6.2 (atrāpy udāharantīmam itihāsaṃ purātanam / vasiṣṭhasya ca saṃvādaṃ brahmaṇaś ca yudhiṣṭhira).

Verse 3 (13.9.3)

दैवमानुषयोः किंस्वित्कर्मणोः श्रेष्ठमित्युत । पुरा वसिष्ठो भगवान्पितामहमपृच्छत ॥

daivamānuṣayoḥ kiṃsvitkarmaṇoḥ śreṣṭhamityuta | purā vasiṣṭho bhagavānpitāmahamapṛcchata

Long ago the blessed Vasishtha asked the Grandsire which of the two is better, the work of destiny or the work of man.

Verse 4 (13.9.4)

ततः पद्मोद्भवो राजन्देवदेवः पितामहः । उवाच मधुरं वाक्यमर्थवद्धेतुभूषितम् ॥

tataḥ padmodbhavo rājandevadevaḥ pitāmahaḥ | uvāca madhuraṃ vākyamarthavaddhetubhūṣitam

Then, O king, the lotus-born Grandsire, god of gods, spoke sweet words, full of meaning and adorned with reasons.

Verse 5 (13.9.5)

बीजतो ह्यङ्कुरोत्पत्तिरङ्कुरात्पर्णसम्भवः । पर्णान्नालाः प्रसूयन्ते नालात्स्कन्धः प्रवर्तते ॥

bījato hyaṅkurotpattiraṅkurātparṇasambhavaḥ | parṇānnālāḥ prasūyante nālātskandhaḥ pravartate

Brahma said: From the seed comes the sprout, from the sprout the leaf; from the leaves the stalks are born, and from the stalk the trunk grows forth.

Note on the text: Not a main-text verse of the CE: lines 1-2 are the CE star passage 13.6.4d*0036_01-02 (bījato hy aṅkurotpattir aṅkurāt parṇasaṃbhavaḥ / parṇān nālāḥ prasūyante nālāt skandhaḥ prasūyate), printed after 13.6.4 and headed there with the speaker label brahmā (*0036_00). Removed the stray backtick Wikisource prints before the verse. Speaker supplied: Brahma, whose speech to Vasishtha begins here (verse 4 announces it) and fills the verses to the end of the adhyaya; the page has no heading. Last quarter differs slightly from the star (प्रवर्तते for prasūyate), kept.

Verse 6 (13.9.6)

स्कन्धात्प्रवर्तते पुष्पं पुष्पात्संवर्धते फलम् । फलान्निर्वर्तते बीजं बीजात्स्यात्सम्भवः पुनः ॥

skandhātpravartate puṣpaṃ puṣpātsaṃvardhate phalam | phalānnirvartate bījaṃ bījātsyātsambhavaḥ punaḥ

From the trunk the flower comes forth, from the flower the fruit grows; from the fruit the seed is produced, and from the seed there is birth again.

Note on the text: Lines 1-2 are the CE star passage 13.6.4d*0036_03-04 (skandhān nivartate puṣpaṃ puṣpān nivartate phalam / phalān nivartate bījaṃ bījāt syāt saṃbhavaḥ punaḥ); Wikisource has प्रवर्तते / संवर्धते in lines 1-2, recension variants, kept. Removed the closing quote mark Wikisource prints after पुनः (it closes the quoted star passage that began in verse 5).

Verse 7 (13.9.7)

नाबीजं जायते किञ्चिन्न बीजेन विना फलम् । बीजाद्बीजं प्रभवति नाबीजं विद्यते फलम् ॥

nābījaṃ jāyate kiñcinna bījena vinā phalam | bījādbījaṃ prabhavati nābījaṃ vidyate phalam

Nothing is born without a seed, and without a seed there is no fruit. From seed comes seed; without a seed no fruit exists.

Note on the text: Corrected बीजेने → बीजेन (misprint in Wikisource: stray ए; CE bījena). Line 2 is a recension variant of CE 13.6.5c (bījād bījaṃ prabhavati bījād eva phalaṃ smṛtam), kept.

Verse 8 (13.9.8)

यादृशं वपते बीजं क्षेत्रमासाद्य वापकः । सुकृते दुष्कृते वाऽपि तादृशं लभते फलम् ॥

yādṛśaṃ vapate bījaṃ kṣetramāsādya vāpakaḥ | sukṛte duṣkṛte vā'pi tādṛśaṃ labhate phalam

Whatever seed the sower sows when he has come to a field, in soil well or ill worked, the same fruit he receives.

Note on the text: Recension variant, kept: वापकः for CE karṣakaḥ (13.6.6a).

Verse 9 (13.9.9)

यथा बीजं विना क्षेत्रमुप्तं भवति निष्फलम् । तथा पुरुषकारेण विना दैवं न सिध्यति ॥

yathā bījaṃ vinā kṣetramuptaṃ bhavati niṣphalam | tathā puruṣakāreṇa vinā daivaṃ na sidhyati

As a seed sown without a field is fruitless, so without human effort destiny does not come to success.

Verse 10 (13.9.10)

क्षेत्रं पुरुषकारस्तु दैवं बीजमुदाहृतम् । क्षेत्रबीजसमायोगात्ततः सस्यं समृद्ध्यते ॥

kṣetraṃ puruṣakārastu daivaṃ bījamudāhṛtam | kṣetrabījasamāyogāttataḥ sasyaṃ samṛddhyate

Human effort is called the field and destiny the seed; from the union of field and seed the crop flourishes.

Verse 11 (13.9.11)

कर्मणः फलनिर्वृत्तिं स्वयमश्नाति कारकः । प्रत्यक्षं दृश्यते लोके कृतस्याप्यकृतस्य च ॥

karmaṇaḥ phalanirvṛttiṃ svayamaśnāti kārakaḥ | pratyakṣaṃ dṛśyate loke kṛtasyāpyakṛtasya ca

The doer himself eats the fruit that his action yields. This is plainly seen in the world, in the man who has acted and in the man who has not.

Verse 12 (13.9.12)

शुभेन कर्मणा सौख्यं दुःखं पापेन कर्मणा । कृतं सर्वत्र लभते नाकृतं भुज्यते क्वचित् ॥

śubhena karmaṇā saukhyaṃ duḥkhaṃ pāpena karmaṇā | kṛtaṃ sarvatra labhate nākṛtaṃ bhujyate kvacit

Good action brings happiness and evil action sorrow; what has been done is obtained everywhere, and what has not been done is never enjoyed.

Verse 13 (13.9.13)

कृती सर्वत्र लभते प्रतिष्ठां भाग्यवीक्षितः । अकृती लभते भ्रष्टः क्षते क्षारावसेचनम् ॥

kṛtī sarvatra labhate pratiṣṭhāṃ bhāgyavīkṣitaḥ | akṛtī labhate bhraṣṭaḥ kṣate kṣārāvasecanam

The man of action, favoured by fortune, gains standing everywhere; the man who does nothing, fallen, gets only salt poured on a wound.

Note on the text: Recension variant, kept: भाग्यवीक्षितः for CE bhāgyavikṣataḥ (13.6.11a).

Verse 14 (13.9.14)

तपसा रूपसौभाग्यं रत्नानि विविधानि च । प्राप्यते कर्मणा सर्वं न दैवादकृतात्मना ॥

tapasā rūpasaubhāgyaṃ ratnāni vividhāni ca | prāpyate karmaṇā sarvaṃ na daivādakṛtātmanā

Beauty, good fortune and jewels of many kinds are gained through austerity and action, not through destiny by one whose self is unformed.

Verse 15 (13.9.15)

तथा स्वर्गश्च भोगश्च निष्ठा या च मनीषिता । सर्वं पुरुषकारेण कृतेनेहोपलभ्यते ॥

tathā svargaśca bhogaśca niṣṭhā yā ca manīṣitā | sarvaṃ puruṣakāreṇa kṛtenehopalabhyate

So too heaven, enjoyment, and whatever goal one desires: all of it is gained here through effort that has been made.

Verse 16 (13.9.16)

ज्योतींषि त्रिदशा नागा यक्षाश्चन्द्रार्कमारुताः । सर्वे पुरुषकारेण मानुष्याद्देवतां गताः ॥

jyotīṃṣi tridaśā nāgā yakṣāścandrārkamārutāḥ | sarve puruṣakāreṇa mānuṣyāddevatāṃ gatāḥ

The luminaries, the gods, the nagas, the yakshas, the moon, the sun and the winds: all of them rose from the human state to godhood through effort.

Verse 17 (13.9.17)

अर्थो वा मित्रवर्गो वा ऐश्वर्यं वा कुलान्वितम् । श्रीश्चापि दुर्लभा भोक्तुं तथैवाकृतकर्मभिः ॥

artho vā mitravargo vā aiśvaryaṃ vā kulānvitam | śrīścāpi durlabhā bhoktuṃ tathaivākṛtakarmabhiḥ

Wealth, a circle of friends, lordship, a noble family, and even Shri herself are hard to enjoy for those who have done no deeds.

Verse 18 (13.9.18)

शौचेन लभते विप्रः क्षत्रियो विक्रमेण तु । वैश्यः पुरुषकारेण शूद्रः शुश्रूषया श्रियम् ॥

śaucena labhate vipraḥ kṣatriyo vikrameṇa tu | vaiśyaḥ puruṣakāreṇa śūdraḥ śuśrūṣayā śriyam

A brahmin gains prosperity by purity, a kshatriya by valour, a vaishya by effort, and a shudra by service.

Verse 19 (13.9.19)

नादातारं भजन्त्यर्था न क्लीबं नापि निष्क्रियम् । नाकर्मशीलं नाशूरं तथा नैवातपस्विनम् ॥

nādātāraṃ bhajantyarthā na klībaṃ nāpi niṣkriyam | nākarmaśīlaṃ nāśūraṃ tathā naivātapasvinam

Riches do not wait on one who does not give, nor on the weakling, nor the idler, nor one who is not given to work, nor the coward, nor one who practises no austerity.

Verse 20 (13.9.20)

येन लोकास्त्रयः सृष्टा दैत्याः सर्वाश्च देवताः । स एष भगवान्विष्णुः समुद्रे तप्यते तपः ॥

yena lokāstrayaḥ sṛṣṭā daityāḥ sarvāśca devatāḥ | sa eṣa bhagavānviṣṇuḥ samudre tapyate tapaḥ

He by whom the three worlds were made, the daityas and all the gods, that blessed Vishnu himself practises austerity in the ocean.

Verse 21 (13.9.21)

स्वं चेत्कर्मफलं न स्यात्सर्वमेवाफलं भवेत् । लोको दैवं समालक्ष्य उदासीनो भवेद्यदि ॥

svaṃ cetkarmaphalaṃ na syātsarvamevāphalaṃ bhavet | loko daivaṃ samālakṣya udāsīno bhavedyadi

If one's own action bore no fruit, everything would be fruitless, should the world look only to destiny and sit idle.

Note on the text: Line 2 is a recension variant of CE 13.6.19c (loko daivaṃ samālambya udāsīno bhaven na tu), kept.

Verse 22 (13.9.22)

अकृत्वा मानुषं कर्म यो दैवमनुवर्तते । वृथा श्राम्यति सम्प्राप्य पतिं क्लीबमिवाङ्गना ॥

akṛtvā mānuṣaṃ karma yo daivamanuvartate | vṛthā śrāmyati samprāpya patiṃ klībamivāṅganā

He who neglects human action and follows destiny alone toils in vain, like a woman who has gained an impotent husband.

Verse 23 (13.9.23)

न तथा मानुषे लोके फलमस्ति शुभाशुभे । यथा त्रिदशलोके हि फलमल्पेन जायते ॥

na tathā mānuṣe loke phalamasti śubhāśubhe | yathā tridaśaloke hi phalamalpena jāyate

In the human world good and bad deeds do not bear fruit in the way they do in the world of the gods, where fruit is born from little.

Note on the text: Recension variant, kept: फलमस्ति / फलमल्पेन for CE bhayam asti / bhayam alpena (13.6.21).

Verse 24 (13.9.24)

कृतः पुरुषकारस्तु दैवमेवानुवर्तते । न दैवमकृते किञ्चित्कस्यचिद्दातुमर्हति ॥

kṛtaḥ puruṣakārastu daivamevānuvartate | na daivamakṛte kiñcitkasyaciddātumarhati

Effort, once made, passes on into destiny; but where nothing has been done, destiny cannot give anything to anyone.

Verse 25 (13.9.25)

यथा स्थानान्यनित्यानि दृश्यन्ते दैवतेष्वपि । कथं कर्म विना दैवं स्थास्यति स्थापयिष्यतः ॥

yathā sthānānyanityāni dṛśyante daivateṣvapi | kathaṃ karma vinā daivaṃ sthāsyati sthāpayiṣyataḥ

Even among the gods their stations are seen to be impermanent; how then, without action, will destiny itself stand firm, or hold up the one it would support?

Verse 26 (13.9.26)

न दैवतानि लोकेऽस्मिन्व्यापारं यान्ति कस्यचित् । व्यासङ्गं जनयन्त्युग्रमात्माभिभवशङ्कया ॥

na daivatāni loke'sminvyāpāraṃ yānti kasyacit | vyāsaṅgaṃ janayantyugramātmābhibhavaśaṅkayā

The gods in this world do not approve any man's undertaking; fearing to be overcome themselves, they raise fierce obstruction.

Verse 27 (13.9.27)

ऋषीणां देवतानां च सदा भवति विग्रहः । कस्य वाचा ह्यदैवं स्याद्यतो दैवं प्रवर्तते ॥

ṛṣīṇāṃ devatānāṃ ca sadā bhavati vigrahaḥ | kasya vācā hyadaivaṃ syādyato daivaṃ pravartate

There is always strife between the sages and the gods. By whose word could it be said that there is no destiny, since it is from this that destiny comes to operate?

Verse 28 (13.9.28)

कथं तस्य समुत्पत्तिर्यतो दैवं प्रवर्तते । एवं त्रिदशलोकेऽपि प्राप्यते परमं सुखम् ॥

kathaṃ tasya samutpattiryato daivaṃ pravartate | evaṃ tridaśaloke'pi prāpyate paramaṃ sukham

How could that action, from which destiny proceeds, arise at all? In this way, even in the world of the gods, supreme happiness is obtained.

Note on the text: The alignment found no match; the verse is a recension variant of CE 13.6.26 (kathaṃ cāsya samutpattir yathā daivaṃ pravartate / evaṃ tridaśaloke 'pi prāpyante bahavaś chalāḥ). Line 2 differs (प्राप्यते परमं सुखम् for prāpyante bahavaś chalāḥ), kept.

Verse 29 (13.9.29)

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः । आत्मैव ह्यात्मनः साक्षी कृतस्याप्यकृतस्य च ॥

ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ | ātmaiva hyātmanaḥ sākṣī kṛtasyāpyakṛtasya ca

The self alone is one's friend and the self alone is one's enemy; the self alone is the witness of what one has done and not done.

Verse 30 (13.9.30)

कृतं च विकृतं किञ्चित्सिद्ध्यते गुरुकर्मणा । सुकृतं दुष्कृतं कर्म अकृतार्थं प्रपद्यते ॥

kṛtaṃ ca vikṛtaṃ kiñcitsiddhyate gurukarmaṇā | sukṛtaṃ duṣkṛtaṃ karma akṛtārthaṃ prapadyate

Whatever is done, rightly or wrongly, is brought to success by weighty action; a deed, good or bad, otherwise ends with its purpose unachieved.

Note on the text: The alignment found no match; the verse is a recension variant of CE 13.6.28 (kṛtaṃ ca vikṛtaṃ kiṃ cit kṛte karmaṇi sidhyati / sukṛte duṣkṛtaṃ karma na yathārthaṃ prapadyate). Both lines differ in wording from the CE; kept as printed.

Verse 31 (13.9.31)

देवानां शरणं पुण्यं सर्वं पुण्यैरवाप्यते । पुण्यहीनं नरं प्राप्य किं दैवं प्रकरिष्यति ॥

devānāṃ śaraṇaṃ puṇyaṃ sarvaṃ puṇyairavāpyate | puṇyahīnaṃ naraṃ prāpya kiṃ daivaṃ prakariṣyati

Merit is the refuge of the gods; everything is gained through merit. What can destiny do for a man who has no merit?

Note on the text: The alignment found no match; the verse is a recension variant of CE 13.6.29 (devānāṃ śaraṇaṃ puṇyaṃ sarvaṃ puṇyair avāpyate / puṇyaśīlaṃ naraṃ prāpya kiṃ daivaṃ prakariṣyati); Wikisource पुण्यहीनं for puṇyaśīlaṃ, kept.

Verse 32 (13.9.32)

पुरा ययातिर्विभ्रष्टश्च्यावितः पतितः क्षितौ । पुनरारोपितः स्वर्गं दौहित्रैः पुण्यकर्मभिः ॥

purā yayātirvibhraṣṭaścyāvitaḥ patitaḥ kṣitau | punarāropitaḥ svargaṃ dauhitraiḥ puṇyakarmabhiḥ

Long ago Yayati, fallen from heaven, dislodged and cast down to the earth, was raised to heaven again by his daughters' sons, who had done good deeds.

Verse 33 (13.9.33)

पुरूरवाश्च राजर्षिर्द्विजैरभिहितः पुरा । ऐल इत्यभिविख्यातः स्वर्गं प्राप्तो महीपतिः ॥

purūravāśca rājarṣirdvijairabhihitaḥ purā | aila ityabhivikhyātaḥ svargaṃ prāpto mahīpatiḥ

The royal sage Pururavas, as the brahmins of old declared, known as Aila, the lord of the earth, reached heaven.

Verse 34 (13.9.34)

अश्वमेधादिभिर्यज्ञैः सत्कृतः कोसलाधिपः । महर्षिशापात्सौदासः पुरुषादत्वमागतः ॥

aśvamedhādibhiryajñaiḥ satkṛtaḥ kosalādhipaḥ | maharṣiśāpātsaudāsaḥ puruṣādatvamāgataḥ

The lord of the Kosalas, honoured with the horse sacrifice and other sacrifices, Saudasa, became a man-eater through a great sage's curse.

Verse 35 (13.9.35)

अश्वत्थामा च रामश्च मुनिपुत्रौ धनुर्धरौ । न गच्छतः स्वर्गलोकं वेददृष्टेन कर्मणा ॥

aśvatthāmā ca rāmaśca muniputrau dhanurdharau | na gacchataḥ svargalokaṃ vedadṛṣṭena karmaṇā

Ashvatthama and Rama, sons of sages and both archers, do not reach the world of heaven by the action the Veda prescribes.

Note on the text: The alignment found no match; the verse is CE 13.6.33 (aśvatthāmā ca rāmaś ca muniputrau dhanurdharau / na gacchataḥ svargalokaṃ sukṛteneha karmaṇā). Line 2 ends वेददृष्टेन कर्मणा for sukṛteneha karmaṇā, a recension variant, kept.

Verse 36 (13.9.36)

वसुर्यज्ञशतैरिष्ट्वा द्वितीय इव वासवः । मिथ्याभिधानेनैकेन रसातलतलं गतः ॥

vasuryajñaśatairiṣṭvā dvitīya iva vāsavaḥ | mithyābhidhānenaikena rasātalatalaṃ gataḥ

Vasu, who had offered a hundred sacrifices and was like a second Indra, went down to the depths of Rasatala because of a single falsehood.

Verse 37 (13.9.37)

बलिर्वैरोचनिर्बद्धो धर्मपाशेन दैवतैः । विष्णोः पुरुषकारेण पातालसदनः कृतः ॥

balirvairocanirbaddho dharmapāśena daivataiḥ | viṣṇoḥ puruṣakāreṇa pātālasadanaḥ kṛtaḥ

Bali, son of Virochana, was bound by the gods with the noose of dharma, and by the exertion of Vishnu he was made to dwell in Patala.

Note on the text: Corrected पातालसदनः कृपः → पातालसदनः कृतः (misprint in Wikisource: प for त, कृपः makes no sense as a predicate; CE pātālaśayanaḥ kṛtaḥ, with Wikisource पातालसदनः a variant of pātālaśayanaḥ, kept).

Verse 38 (13.9.38)

शक्रस्याथ रथोपस्थे विष्ठितो जनमेजयः । द्विजस्त्रीणां वधं कृत्वा किं दैवेन न वारितः ॥

śakrasyātha rathopasthe viṣṭhito janamejayaḥ | dvijastrīṇāṃ vadhaṃ kṛtvā kiṃ daivena na vāritaḥ

Janamejaya, who stood on the platform of Shakra's chariot, killed brahmin women; why did destiny not hold him back?

Note on the text: The alignment found no match; the verse is a recension variant of CE 13.6.36 (śakrasyodasya caraṇaṃ prasthito janamejayaḥ / dvijastrīṇāṃ vadhaṃ kṛtvā kiṃ daivena na vāritaḥ). Line 1 differs (रथोपस्थे विष्ठितो), kept.

Verse 39 (13.9.39)

अज्ञानाद्ब्राह्मणं हत्वा स्पृष्टो बालवधेन च । वैशंपायनविप्रर्षिः किं दैवेन न वारितः ॥

ajñānādbrāhmaṇaṃ hatvā spṛṣṭo bālavadhena ca | vaiśaṃpāyanaviprarṣiḥ kiṃ daivena na vāritaḥ

Vaishampayana, the brahmin sage, unknowingly killed a brahmin and was touched by the guilt of killing a child; why did destiny not hold him back?

Verse 40 (13.9.40)

गोप्रदानेन मिथ्या च ब्राह्मणेभ्यो महामखे । पुरा नृगश्च राजर्षिः कृकलासत्वमागतः ॥

gopradānena mithyā ca brāhmaṇebhyo mahāmakhe | purā nṛgaśca rājarṣiḥ kṛkalāsatvamāgataḥ

Long ago the royal sage Nriga, by a false gift of cows to brahmins at a great sacrifice, became a lizard.

Verse 41 (13.9.41)

धुन्धुमारश्च राजर्षिः सत्रेष्वेव जरां गतः । प्रीतिदायं परित्यज्य सुष्वाप स गिरिव्रजे ॥

dhundhumāraśca rājarṣiḥ satreṣveva jarāṃ gataḥ | prītidāyaṃ parityajya suṣvāpa sa girivraje

The royal sage Dhundhumara grew old in sacrifices alone; giving up gifts that gladden, he slept in Girivraja.

Verse 42 (13.9.42)

पाण्डवानां हृतं राज्यं धार्तराष्ट्रैर्महाबलैः । पुनः प्रत्याहृतं चैव न दैवाद्भुजसंश्रयात् ॥

pāṇḍavānāṃ hṛtaṃ rājyaṃ dhārtarāṣṭrairmahābalaiḥ | punaḥ pratyāhṛtaṃ caiva na daivādbhujasaṃśrayāt

The kingdom of the Pandavas was seized by the mighty sons of Dhritarashtra, and it was won back by the strength of their arms, not by destiny.

Verse 43 (13.9.43)

तपोनियमसंयुक्ता मुनयः संशितव्रताः । किं ते दैवबलाच्छापमुत्सृजन्ते न कर्मणा ॥

taponiyamasaṃyuktā munayaḥ saṃśitavratāḥ | kiṃ te daivabalācchāpamutsṛjante na karmaṇā

Do the sages, rich in austerity and discipline and firm in their vows, let loose their curses by the power of destiny, and not by action?

Verse 44 (13.9.44)

पापमुत्सृजते लोके सर्वं प्राप्य सुदुर्लभम् । लोभमोहसमापन्नं न दैवं त्रायते नरम् ॥

pāpamutsṛjate loke sarvaṃ prāpya sudurlabham | lobhamohasamāpannaṃ na daivaṃ trāyate naram

A man who has gained everything hard to obtain yet lets loose sin in the world, who has fallen into greed and delusion, is not saved by destiny.

Verse 45 (13.9.45)

यथाऽऽग्निः पवनोद्भूतः सुसूक्ष्मोऽपि महान्भवेत् । तथा कर्मसमायुक्तं दैवं साधु विवर्धते ॥

yathā''gniḥ pavanodbhūtaḥ susūkṣmo'pi mahānbhavet | tathā karmasamāyuktaṃ daivaṃ sādhu vivardhate

As a fire fanned by the wind, though very small, becomes great, so destiny joined with action flourishes well.

Note on the text: The alignment found no match; the verse is CE 13.6.43 (yathāgniḥ pavanoddhūtaḥ sūkṣmo 'pi bhavate mahān / tathā karmasamāyuktaṃ daivaṃ sādhu vivardhate) with only minor spelling differences.

Verse 46 (13.9.46)

यथा तैलक्षयाद्दीपः प्रम्लानिमुपगच्छति । तथा कर्मक्षयाद्दैवं प्रम्लानिमुपगच्छति ॥

yathā tailakṣayāddīpaḥ pramlānimupagacchati | tathā karmakṣayāddaivaṃ pramlānimupagacchati

As a lamp grows dim when its oil is spent, so destiny grows dim when action is spent.

Verse 47 (13.9.47)

विपुलमपि धनौघं प्राप्य भोगान्स्त्रियो वा । पुरुष इह न शक्तः कर्महीनो हि भोक्तुम् । सुविहितमपि चार्थं दैवतै रक्ष्यमाणं । पुरुष इह महात्मा प्राप्नुते नित्ययुक्तः ॥

vipulamapi dhanaughaṃ prāpya bhogānstriyo vā | puruṣa iha na śaktaḥ karmahīno hi bhoktum | suvihitamapi cārthaṃ daivatai rakṣyamāṇaṃ | puruṣa iha mahātmā prāpnute nityayuktaḥ

Even when he has gained a vast flood of wealth, enjoyments or women, a man who does no action here cannot enjoy them; but the great-souled man ever engaged in action gains even wealth well laid up and guarded by the gods.

Note on the text: Printed as a four-line verse (page labels 9-47a-d). Lines 1-2 = CE 13.6.45a (vipulam api dhanaughaṃ prāpya bhogān striyo vā; puruṣa iha na śaktaḥ karmahīno 'pi bhoktum), line 3 = CE 13.6.45c first half (sunihitam api cārthaṃ daivatai rakṣyamāṇaṃ; Wikisource सुविहितमपि, a variant), line 4 = the CE star line 13.6.45c*0037_01 (puruṣa iha mahātmā prāpnute nityayuktaḥ). Corrected भोगान्त्रियो → भोगान्स्त्रियो (misprint in Wikisource: स् dropped from the conjunct; CE striyo) and दैवते → दैवतै (misprint in Wikisource: the ai of daivatai rakṣyamāṇam is lost; दैवते is not an instrumental).

Verse 48 (13.9.48)

व्ययगुणमपि साधुं कर्मणा संश्रयन्ते । भवति मनुजलोकाद्दैवलोको विशिष्टः । बहुतरसुसमृद्ध्या मानुषाणां गृहाणि । पितृवनभवनाभं दृश्यते चामराणाम् ॥

vyayaguṇamapi sādhuṃ karmaṇā saṃśrayante | bhavati manujalokāddaivaloko viśiṣṭaḥ | bahutarasusamṛddhyā mānuṣāṇāṃ gṛhāṇi | pitṛvanabhavanābhaṃ dṛśyate cāmarāṇām

Even a good man whose merit is being spent takes refuge in action. The world of the gods surpasses the world of men: though men's houses are very rich in abundance, beside the dwellings of the immortals they look like a cremation ground.

Note on the text: Printed as a four-line verse (page labels 9-48a-d). Line 1 = CE 13.6.45c second half (vyayaguṇam api sādhuṃ karmaṇā saṃśrayante); lines 2-3 = CE 13.6.46a (bhavati manujalokād devaloko viśiṣṭo; bahutarasusamṛddhyā mānuṣāṇāṃ gṛhāṇi); line 4 = CE 13.6.46c first half (pitṛvanabhavanābhaṃ dṛśyate cāmarāṇāṃ). Corrected व्ययगुमपि → व्ययगुणमपि (misprint in Wikisource: ण dropped; CE vyayaguṇam api) and भवती → भवति (misprint in Wikisource: stray long ī; CE bhavati).

Verse 49 (13.9.49)

न च फलति विकर्मा जीवलोके न दैवं । व्यपनयति विमार्गं नास्ति दैवे प्रभुत्वम् । गुरुमिव कृतमग्र्यं कर्म संयाति दैवं । नयति पुरुषकारः सञ्चितस्तत्रतत्र ॥

na ca phalati vikarmā jīvaloke na daivaṃ | vyapanayati vimārgaṃ nāsti daive prabhutvam | gurumiva kṛtamagryaṃ karma saṃyāti daivaṃ | nayati puruṣakāraḥ sañcitastatratatra

In the world of the living the man who does nothing bears no fruit, and neither does destiny; destiny has no power to turn anyone from a wrong path. The best of deeds, once done, goes to destiny as to a master, and effort, stored up, leads a man this way and that.

Note on the text: Printed as a four-line verse (page labels 9-49a-d). Line 1 = CE 13.6.46c second half (na ca phalati vikarmā jīvalokena daivam; Wikisource जीवलोके न दैवं); lines 2-3 = CE 13.6.47a (vyapanayati vimārgaṃ nāsti daive prabhutvaṃ; gurum iva kṛtam agryaṃ karma saṃyāti daivam); line 4 = CE 13.6.47c second half (nayati puruṣakāraḥ saṃcitas tatra tatra). The CE's first half of 13.6.47c (anupahatam adīnaṃ kāmakāreṇa daivaṃ) is not on the page.

Verse 50 (13.9.50)

एतत्ते सर्वमाख्यातं मया वै मुनिसत्तम । फलं पुरुषकारस्य सदा संदृश्य तत्त्वतः ॥

etatte sarvamākhyātaṃ mayā vai munisattama | phalaṃ puruṣakārasya sadā saṃdṛśya tattvataḥ

All this I have told you, best of sages, having always seen in truth the fruit of human effort.

Note on the text: CE 13.6.48.

Verse 51 (13.9.51)

अभ्युत्थानेन दैवस्य समारब्धेन केनचित् । विधिना कर्मणा चैव स्वर्गमार्गमवाप्नुयात् ॥

abhyutthānena daivasya samārabdhena kenacit | vidhinā karmaṇā caiva svargamārgamavāpnuyāt

By exertion undertaken in aid of destiny, by anyone, with right method and with action, one may win the road to heaven.

Note on the text: The alignment found no match; the verse is a recension variant of CE 13.6.49 (abhyutthānena daivasya samārabdhena karmaṇā / vidhinā karmaṇā caiva svargamārgam avāpnuyāt); Wikisource केनचित् for karmaṇā in line 1, kept.