Draupadi on the Need for Action

Verse 1 (3.32.1)

नावमन्ये न गर्हे च धर्मं पार्थ कथंचन । ईश्वरं कुत एवाहमवमंस्ये प्रजापतिम् ॥

nāvamanye na garhe ca dharmaṃ pārtha kathaṃcana | īśvaraṃ kuta evāhamavamaṃsye prajāpatim

I do not slight dharma, son of Pritha, nor do I censure it in any way. How then could I slight the Lord, Prajapati?

Verse 2 (3.32.2)

आर्ताऽहं प्रलपामीदमिति मां विद्धि भारत । भूयश्च विलपिष्यामि सुमनास्त्वं निबोध मे ॥

ārtā'haṃ pralapāmīdamiti māṃ viddhi bhārata | bhūyaśca vilapiṣyāmi sumanāstvaṃ nibodha me

Know, Bharata, that I say this in my pain, as one who is suffering. And I will lament still more; listen to me with a kindly mind.

Verse 3 (3.32.3)

कर्म खल्विह कर्तव्यं जातेनामित्रकर्शन । अकर्माणो हि जीवन्ति स्थावरा नेतरे जनाः ॥

karma khalviha kartavyaṃ jātenāmitrakarśana | akarmāṇo hi jīvanti sthāvarā netare janāḥ

Whoever is born into this world must surely act, slayer of foes. Only motionless things live without action, not other beings.

Verse 4 (3.32.4)

आमातृस्तन्यपानाच्च यावच्छय्योपसर्पणम् । जङ्गमाः कर्मणा वृत्तिमाप्नुवन्ति युधिष्ठिर ॥

āmātṛstanyapānācca yāvacchayyopasarpaṇam | jaṅgamāḥ karmaṇā vṛttimāpnuvanti yudhiṣṭhira

From the time they drink at their mother's breast until they lie down on their last bed, moving creatures win their living by action, Yudhishthira.

Verse 5 (3.32.5)

जङ्गमेषु विशेषेण मनुष्या भरतर्षभ । इच्छन्ति कर्मणा वृत्तिमवाप्तुं प्रेत्य चेह च ॥

jaṅgameṣu viśeṣeṇa manuṣyā bharatarṣabha | icchanti karmaṇā vṛttimavāptuṃ pretya ceha ca

Among moving creatures, bull of the Bharatas, it is men above all who seek to gain their living by action, both in this world and after death.

Verse 6 (3.32.6)

उत्थानमभिजानन्ति सर्वभूतानि भारत । प्रत्यक्षं फलमश्नन्ति कर्मणां लोकसाक्षिकम् ॥

utthānamabhijānanti sarvabhūtāni bhārata | pratyakṣaṃ phalamaśnanti karmaṇāṃ lokasākṣikam

All beings know what effort is, Bharata, and they enjoy the fruit of their deeds before their eyes, with the whole world as witness.

Verse 7 (3.32.7)

पश्यन्तः स्वं समुत्थानमुपजीवन्ति जन्तवः । अपि धाता विधाता च यथाऽयमुदके बकः ॥

paśyantaḥ svaṃ samutthānamupajīvanti jantavaḥ | api dhātā vidhātā ca yathā'yamudake bakaḥ

Creatures live by their own exertion, seeing it bear fruit; even the Creator and the Ordainer do so, just like this crane standing in the water.

Note on the text: Corrected जन्तरः → जन्तवः (misprint in Wikisource; र for व, not a word here; the critical edition reads jantavaḥ). पश्यन्तः for the critical edition's paśyāmi is a recension variant and is kept.

Verse 8 (3.32.8)

अकर्मणां वै भूतानां वृत्तिः स्यान्न हि काचन । तदेवाभिप्रपद्येत न विहन्यात्कदाचन ॥

akarmaṇāṃ vai bhūtānāṃ vṛttiḥ syānna hi kācana | tadevābhiprapadyeta na vihanyātkadācana

For beings who do not act there can be no livelihood at all. One should therefore take up action itself and never abandon it.

Note on the text: Removed the square brackets and the stray double danda with which Wikisource marks this verse as an interpolation. Corrected स्वान्न → स्यान्न (misprint in Wikisource; व for य; the apparatus reads syān na). Not in the critical edition (found in the vulgate recension); the critical edition's apparatus records it as 3.33.7d*115 (ending kathaṃ cana for कदाचन).

Verse 9 (3.32.9)

स्वकर्म कुरु माहासीः कर्मणा भव दंशितः । कृत्यं हि योऽभिजानाति सहस्रे सोऽस्ति नास्ति वा ॥

svakarma kuru māhāsīḥ karmaṇā bhava daṃśitaḥ | kṛtyaṃ hi yo'bhijānāti sahasre so'sti nāsti vā

Do your own work and do not forsake it; let action be your armour. One who truly knows what ought to be done is perhaps found once in a thousand, and perhaps not at all.

Note on the text: Corrected सोस्ति → सोऽस्ति (missing avagraha) and वां → वा (stray anusvara) (misprints in Wikisource; the critical edition reads so 'sti vā). मा हासीः for the critical edition's mā glāsīḥ, and the order सोऽस्ति नास्ति, are recension variants and are kept.

Verse 10 (3.32.10)

तस्य चापि भवेत्कार्यं विवृद्धौ रक्षणे तथा । भक्ष्यमाणो ह्यनावापः क्षीयेत हिमवानपि ॥

tasya cāpi bhavetkāryaṃ vivṛddhau rakṣaṇe tathā | bhakṣyamāṇo hyanāvāpaḥ kṣīyeta himavānapi

Even he must work to increase what he has and to protect it; for if it is only consumed and nothing is added, even the Himalaya would waste away.

Note on the text: Corrected कार्वं → कार्यं and द्यनावाषः → ह्यनावापः (misprints in Wikisource; व for य, द for ह, ष for प; the critical edition reads kāryaṃ, hy anāvāpaḥ). क्षीयेत for kṣīyate is a variant and is kept.

Verse 11 (3.32.11)

उत्सीदेरन्प्रजाः सर्वा न कुर्युः कर्म चेद्यदि । तथा ह्येता न वर्धेरन्कर्म चेदफलं भवेत् ॥

utsīderanprajāḥ sarvā na kuryuḥ karma cedyadi | tathā hyetā na vardherankarma cedaphalaṃ bhavet

If people did no work, all creatures would perish; and they would not prosper either if work bore no fruit.

Note on the text: Removed the square brackets and the stray double danda with which Wikisource marks the second line as an interpolation. The first line matches CE 3.33.10a; the second line is not in the critical edition (vulgate recension) and appears in its apparatus as 3.33.10b*116.

Verse 12 (3.32.12)

दृष्ट्वाऽपिच फलं कर्म पश्यामः कुर्वतो जनान् । नान्यथा ह्यपि जानन्ति वृत्तिं लोकाः कथंचन ॥

dṛṣṭvā'pica phalaṃ karma paśyāmaḥ kurvato janān | nānyathā hyapi jānanti vṛttiṃ lokāḥ kathaṃcana

It is because they have seen its fruit that we see people doing work; people in this world know no other way at all to make their living.

Note on the text: Matches the last two lines of the three-line CE 3.33.10 (10c, 10e) in a variant form (दृष्ट्वाऽपि च फलं for api cāpy aphalaṃ; ह्यपि जानन्ति … लोकाः for hy abhijānanti … loke). Wikisource records अपि वाह्य फलं as a manuscript reading.

Verse 13 (3.32.13)

यश्च दिष्टपरो लोके यश्चापि हठवादकः । उभावपि शठावेतौ कर्मबुद्धिः प्रशस्यते ॥

yaśca diṣṭaparo loke yaścāpi haṭhavādakaḥ | ubhāvapi śaṭhāvetau karmabuddhiḥ praśasyate

The man who leans wholly on fate and the man who holds that everything comes by chance are both rogues. It is the mind set on action that deserves praise.

Verse 14 (3.32.14)

यो हि दिष्टमुपासीत निर्विचेष्टः सुखं स्वपन् । अवसीदेत्सुदुर्बुद्धिरामो घट इवोदके ॥

yo hi diṣṭamupāsīta nirviceṣṭaḥ sukhaṃ svapan | avasīdetsudurbuddhirāmo ghaṭa ivodake

The fool who simply waits on fate and sleeps at ease, making no effort, sinks down and dissolves like an unbaked pot in water.

Verse 15 (3.32.15)

तथैव हठबुद्धिर्यः शक्तः कर्मण्यकर्मकृत् । आसीत न चिरं जीवेदनाथ इव दुर्बलः ॥

tathaiva haṭhabuddhiryaḥ śaktaḥ karmaṇyakarmakṛt | āsīta na ciraṃ jīvedanātha iva durbalaḥ

In the same way the man who believes in chance, who is able to act yet does nothing and just sits, does not live long, like a weakling with no one to protect him.

Verse 16 (3.32.16)

अकस्मादिह यः कश्चिदर्थं प्राप्नोति पूरुषः । तं हठेनेति मन्यन्ते स हि यत्नो न कस्यचित् ॥

akasmādiha yaḥ kaścidarthaṃ prāpnoti pūruṣaḥ | taṃ haṭheneti manyante sa hi yatno na kasyacit

When a man gains some wealth here without any reason, people put it down to chance, for it comes from no one's effort.

Verse 17 (3.32.17)

यश्चापि कश्चित्पुरुषो दिष्टं नाम भजत्युत । दैवेन विधिना पार्थ तद्दैवमिति निश्चितम् ॥

yaścāpi kaścitpuruṣo diṣṭaṃ nāma bhajatyuta | daivena vidhinā pārtha taddaivamiti niścitam

And when a man meets with what is called destiny, by divine ordinance, son of Pritha, that is held for certain to be fate.

Note on the text: Corrected वश्चापि → यश्चापि and कश्रित् → कश्चित् (misprints in Wikisource; व for य, broken conjunct). The critical edition reads yac cāpi kiṃ cit … labhaty; भजत्युत is a variant and is kept.

Verse 18 (3.32.18)

यत्तावत्कर्मणा किंचित्फलमाप्नोति पूरुषः । प्रत्यक्षं चक्षुषा दृष्टं तत्पौरुषमिति श्रुतम् ॥

yattāvatkarmaṇā kiṃcitphalamāpnoti pūruṣaḥ | pratyakṣaṃ cakṣuṣā dṛṣṭaṃ tatpauruṣamiti śrutam

But whatever fruit a man obtains by his own action, plainly seen with the eyes, that is known as human effort.

Note on the text: Corrected यत्तावस्कर्मणा → यत्तावत्कर्मणा (misprint in Wikisource; स for त gives no word; the critical edition reads yat svayaṃ karmaṇā, and Wikisource notes यत्नवान्कर्मणा as a manuscript reading). श्रुतम् for smṛtam is a variant and is kept.

Verse 19 (3.32.19)

स्वभावतः प्रवृत्तो यः प्राप्नोत्यर्थं न कारणात् । तत्स्वभावात्मकं विद्धि फलं पुरुषसत्तम ॥

svabhāvataḥ pravṛtto yaḥ prāpnotyarthaṃ na kāraṇāt | tatsvabhāvātmakaṃ viddhi phalaṃ puruṣasattama

When a man acting by his own nature gains wealth without any cause, know that fruit, best of men, to arise from nature.

Note on the text: Corrected स्वभावात्प्रकं → स्वभावात्मकं (misprint in Wikisource; the critical edition reads svabhāvātmakaṃ). प्रवृत्तो यः … अर्थं न कारणात् is a variant of pravṛtto 'nyaḥ … arthān akāraṇāt and is kept.

Verse 20 (3.32.20)

एवं हठाच्च दैवाच्च स्वभावात्कर्मणस्तथा । यानि प्राप्नोति पुरुषस्तत्फलं पूर्वकर्मणाम् ॥

evaṃ haṭhācca daivācca svabhāvātkarmaṇastathā | yāni prāpnoti puruṣastatphalaṃ pūrvakarmaṇām

So whatever a man obtains through chance, through fate, through nature and through action is the fruit of his former deeds.

Verse 21 (3.32.21)

धातापि हि स्वकर्मैव तैस्तैर्हेतुभिरीश्वरः । विदधाति विभज्येह फलं पूर्वकृतं नृणाम् ॥

dhātāpi hi svakarmaiva taistairhetubhirīśvaraḥ | vidadhāti vibhajyeha phalaṃ pūrvakṛtaṃ nṛṇām

Even the Creator, the Lord, working through these various causes, apportions to men here the fruit of what they did before, each according to his own deeds.

Note on the text: Corrected पूर्वकतं → पूर्वकृतं (misprint in Wikisource; dropped vowel sign; the critical edition reads pūrvakṛtaṃ).

Verse 22 (3.32.22)

यद्धि यः पुरुषः किंचित्कुरुते वै शुभाशुभम् । तद्धातृविहितं विद्धि पूर्वकर्मफलोदयम् ॥

yaddhi yaḥ puruṣaḥ kiṃcitkurute vai śubhāśubham | taddhātṛvihitaṃ viddhi pūrvakarmaphalodayam

Whatever good or evil a man does, know it to be ordained by the Creator: it is the ripening of the fruit of former deeds.

Verse 23 (3.32.23)

कारणं तस्य देहोऽयं धातुः कर्मणि कर्मणि । स यथा प्रेरयत्येनं तथाऽयं कुरुतेऽवशः ॥

kāraṇaṃ tasya deho'yaṃ dhātuḥ karmaṇi karmaṇi | sa yathā prerayatyenaṃ tathā'yaṃ kurute'vaśaḥ

This body is the Creator's instrument in every single act; as he impels it, so the man acts, without a will of his own.

Verse 24 (3.32.24)

तेषुतेषु हि कृत्येषु विनियोक्ता महेश्वरः । सर्वभूतानि कौन्तेय कारयत्यवशान्यपि ॥

teṣuteṣu hi kṛtyeṣu viniyoktā maheśvaraḥ | sarvabhūtāni kaunteya kārayatyavaśānyapi

In each and every task it is the great Lord who assigns the work; he makes all beings act, son of Kunti, even against their will.

Verse 25 (3.32.25)

मनसाऽर्थान्विनिश्चित्य पश्चात्प्राप्नोति कर्मणा । बुद्धिपूर्वं स्वयं वीर पुरुषस्तत्र कारणम् ॥

manasā'rthānviniścitya paścātprāpnoti karmaṇā | buddhipūrvaṃ svayaṃ vīra puruṣastatra kāraṇam

Yet a man first settles his aims in his mind and afterwards attains them by action; since he does this himself, with understanding, O hero, the man is the cause there.

Verse 26 (3.32.26)

संख्यातुं नैव शक्यानि कर्माणि पुरुषर्षभ । अगारनगराणां हि सिद्धिः पुरुषहैतुकी ॥

saṃkhyātuṃ naiva śakyāni karmāṇi puruṣarṣabha | agāranagarāṇāṃ hi siddhiḥ puruṣahaitukī

Deeds are beyond counting, bull among men; the building of houses and of cities is achieved by men.

Verse 27 (3.32.27)

तिले तैलं गवि क्षीरं काष्ठे पावकमन्ततः । एवं धीरो विजानीयादुपायं चास्य सिद्धये ॥

tile tailaṃ gavi kṣīraṃ kāṣṭhe pāvakamantataḥ | evaṃ dhīro vijānīyādupāyaṃ cāsya siddhaye

There is oil in sesame, milk in the cow, fire in wood; in the same way the steady man should recognise what lies hidden, and the means of bringing it forth.

Verse 28 (3.32.28)

ततः प्रवर्तते पश्चात्कारणेष्वस्य सिद्धये । तां सिद्धिमुपजीवन्ति कर्मणामिह जन्तवः ॥

tataḥ pravartate paścātkāraṇeṣvasya siddhaye | tāṃ siddhimupajīvanti karmaṇāmiha jantavaḥ

Then he sets to work on the means of achieving it; and creatures here live on that success which their actions bring.

Note on the text: Corrected कारणेष्वस्व → कारणेष्वस्य (misprint in Wikisource; व for य; the critical edition reads karaṇeṣv asya). कारणेषु for karaṇeṣu is a variant and is kept.

Verse 29 (3.32.29)

कुशलेन कृतं कर्म कर्त्रा साधु स्वनुष्ठितम् । इदं त्वकुशलेनेति विशेषादुपलभ्यते ॥

kuśalena kṛtaṃ karma kartrā sādhu svanuṣṭhitam | idaṃ tvakuśaleneti viśeṣādupalabhyate

'This work was done by a skilled worker and carried out well; this one by an unskilled worker': the difference is plain to see.

Verse 30 (3.32.30)

इष्टापूर्त्तफलं न स्यान्न शिष्यो न गुरुर्भवेत् । पुरुषः कर्मसाध्येषु स्याच्चेदयमकारणम् ॥

iṣṭāpūrttaphalaṃ na syānna śiṣyo na gururbhavet | puruṣaḥ karmasādhyeṣu syāccedayamakāraṇam

If a man were not the cause of what is achieved by action, there would be no fruit from sacrifices and works of merit, and there would be neither pupil nor teacher.

Note on the text: Corrected स्वाच्चेद → स्याच्चेद (misprint in Wikisource; व for य; the critical edition reads syāc ced).

Verse 31 (3.32.31)

कर्तृत्वादेव पुरुषः कर्मसिद्धौ प्रशस्यते । असिद्धौ निन्द्यते चापि कर्मनाशः कथं त्विह ॥

kartṛtvādeva puruṣaḥ karmasiddhau praśasyate | asiddhau nindyate cāpi karmanāśaḥ kathaṃ tviha

It is because he is the doer that a man is praised when a work succeeds, and blamed when it fails. How then can action count for nothing here?

Verse 32 (3.32.32)

सर्वमेव हठेनैके दैवेनैके वदन्त्युत । पुंसः प्रयत्नजं केचिद्दैवमेतद्विशिष्यते ॥

sarvameva haṭhenaike daivenaike vadantyuta | puṃsaḥ prayatnajaṃ keciddaivametadviśiṣyate

Some say that everything comes by chance, some that it comes by fate, and some that it is born of a man's own effort; in this way fate is told apart from the rest.

Note on the text: Second line differs from the critical edition (puruṣaprayatnajaṃ ke cit traidham etan nirucyate); Wikisource records त्रैधमेतन्निरुच्यते as a manuscript reading but prints दैवमेतद्विशिष्यते, which is kept.

Verse 33 (3.32.33)

न चैवैतावता कार्यं मन्यन्त इति चापरे । अस्ति सर्वमदृश्यं तु दिष्टं चैव तथा हठः ॥

na caivaitāvatā kāryaṃ manyanta iti cāpare | asti sarvamadṛśyaṃ tu diṣṭaṃ caiva tathā haṭhaḥ

Others again hold that results do not come from these alone: there is besides all that is unseen, fate as well as chance.

Note on the text: Matches the first two lines of the three-line CE 3.33.31 (31a, 31c); the alignment missed it because Wikisource divides these verses differently.

Verse 34 (3.32.34)

दृश्यते हि हठाच्चैव दिष्टाच्चार्थस्य संततिः । किंचिद्दैवाद्धठात्किंचित्किंचिदेव स्वकर्मतः ॥

dṛśyate hi haṭhāccaiva diṣṭāccārthasya saṃtatiḥ | kiṃciddaivāddhaṭhātkiṃcitkiṃcideva svakarmataḥ

For a stream of gain is seen to flow both from chance and from fate. Something from fate, something from chance, and something from his own action:

Note on the text: First line = CE 3.33.31e; second line = CE 3.33.32a. Wikisource divides the three-line verses 31–32 into two-line verses.

Verse 35 (3.32.35)

पुरुषः फलमाप्नोति चतुर्थं नात्र कारणम् । कुशलाः प्रतिजानन्ति ये वै तत्त्वविदो जनाः ॥

puruṣaḥ phalamāpnoti caturthaṃ nātra kāraṇam | kuśalāḥ pratijānanti ye vai tattvavido janāḥ

so does a man obtain his fruit; there is no fourth cause here. So declare the skilled, the men who know the truth.

Note on the text: Matches CE 3.33.32c and 32e. Restored a missing word space (तत्त्वविदोजनाः → तत्त्वविदो जनाः). ये वै तत्त्वविदो for ye tattvaviduṣo is a variant and is kept.

Verse 36 (3.32.36)

तथैव धाता भूतानामिष्टानिष्टफलप्रदः । यदि न स्यान्न भूतानां कृपणो नाम कश्चन ॥

tathaiva dhātā bhūtānāmiṣṭāniṣṭaphalapradaḥ | yadi na syānna bhūtānāṃ kṛpaṇo nāma kaścana

In the same way, it is the Creator who bestows on beings fruit both welcome and unwelcome; if it were not so, no being would ever be wretched.

Note on the text: Corrected स्वानन → स्यान्न (misprint in Wikisource; व for य and a dropped virama; the critical edition reads syān na).

Verse 37 (3.32.37)

यंयमर्थमभिप्रेप्सुः कुरुते कर्म पूरुषः । तत्तत्सफलमेव स्याद्यदि न स्यात्पुरा कृतम् ॥

yaṃyamarthamabhiprepsuḥ kurute karma pūruṣaḥ | tattatsaphalameva syādyadi na syātpurā kṛtam

Whatever aim a man strives to win when he acts, each one would bear fruit, were it not for what he did before.

Verse 38 (3.32.38)

त्रिद्वारामर्थसिद्धिं तु नानुपश्यन्ति ये नराः । तथैवानर्थसिद्धिं च यथा लोकास्तथैव ते ॥

tridvārāmarthasiddhiṃ tu nānupaśyanti ye narāḥ | tathaivānarthasiddhiṃ ca yathā lokāstathaiva te

Men who do not see that the gaining of wealth has three gateways, and so too the coming of misfortune, are no different from the common run of the world.

Verse 39 (3.32.39)

कर्तव्यमेव कर्मेति मनोरेष विनिश्चयः । एकान्तेन ह्यनीहोऽयं वर्ततेऽस्मासु संप्रति ॥

kartavyameva karmeti manoreṣa viniścayaḥ | ekāntena hyanīho'yaṃ vartate'smāsu saṃprati

'Action must be done': that is Manu's settled judgement. Yet here among us now is one who makes no effort at all.

Note on the text: Second line differs from the critical edition (CE 3.33.36c: ekāntena hy anīho 'yaṃ parābhavati pūruṣaḥ); Wikisource's वर्ततेऽस्मासु संप्रति is kept as a recension variant.

Verse 40 (3.32.40)

कुर्वतो हि भवत्येव प्रायेणेह युधिष्ठिर । एकान्तफलसिद्धिं तु न विन्दत्यलसः क्वचित् ॥

kurvato hi bhavatyeva prāyeṇeha yudhiṣṭhira | ekāntaphalasiddhiṃ tu na vindatyalasaḥ kvacit

For one who acts, Yudhishthira, success generally comes; but the idle man never attains success that is certain.

Verse 41 (3.32.41)

असंभवे त्वस्य हेतुः प्रायश्चित्तं तु लक्ष्यते । कृते कर्मणि राजेन्द्र तथाऽनृण्यमवाप्नुते ॥

asaṃbhave tvasya hetuḥ prāyaścittaṃ tu lakṣyate | kṛte karmaṇi rājendra tathā'nṛṇyamavāpnute

If success proves impossible, the cause of it can be found and a remedy seen; and once the work has been done, king of kings, a man is free of his debt.

Note on the text: Restored a missing word space (कृतेकर्मणि → कृते कर्मणि). अवाप्नुते for avāpyate is kept as printed.

Verse 42 (3.32.42)

अलक्ष्मीराविशत्येनं शयानमलसं नरम् । निःसंशयं फलं लब्ध्वा दक्षो भूतिमुपाश्नुते ॥

alakṣmīrāviśatyenaṃ śayānamalasaṃ naram | niḥsaṃśayaṃ phalaṃ labdhvā dakṣo bhūtimupāśnute

Ill fortune enters the idle man who lies asleep; the diligent man surely wins his fruit and enjoys prosperity.

Verse 43 (3.32.43)

अनर्थं संशयावस्थं गृणन्त्यामुक्तसंशयाः । धीरा नराः कर्मरता न तु निःसंशयाः क्वचित् ॥

anarthaṃ saṃśayāvasthaṃ gṛṇantyāmuktasaṃśayāḥ | dhīrā narāḥ karmaratā na tu niḥsaṃśayāḥ kvacit

Steady men who delight in action and have cast off doubt take up even an undertaking whose outcome hangs in doubt; yet they are never wholly free of uncertainty.

Note on the text: Corrected सशंयाः → संशयाः (misprint in Wikisource; misplaced anusvara; the critical edition reads saṃśayāḥ). गृणन्त्यामुक्तसंशयाः (critical edition vṛṇvate muktasaṃśayāḥ) and निःसंशयाः (niḥsaṃśayaṃ) are kept as printed.

Verse 44 (3.32.44)

एकान्तेन ह्यनर्थोऽयं वर्ततेऽस्मासु सांप्रतम् । स तु निःसंशयं न स्यात्त्वयि कर्मण्यवस्थिते ॥

ekāntena hyanartho'yaṃ vartate'smāsu sāṃpratam | sa tu niḥsaṃśayaṃ na syāttvayi karmaṇyavasthite

Misfortune lies wholly upon us now; but it would surely not remain if you set yourself to action.

Note on the text: Corrected the word division एकान्ते नह्यनर्थोऽयं → एकान्तेन ह्यनर्थोऽयं (misprint in Wikisource; the critical edition reads ekāntena hy anartho 'yaṃ). स तु for na tu is a variant and is kept.

Verse 45 (3.32.45)

अथवाऽसिद्धिरेव स्यान्महिमा तु तदेव ते । वृकोदरस्य बीभत्सोर्भ्रात्रोश्च यमयोरपि ॥

athavā'siddhireva syānmahimā tu tadeva te | vṛkodarasya bībhatsorbhrātrośca yamayorapi

Or even if failure should come, your greatness would remain just the same, and so would that of Vrikodara, of Bibhatsu, and of your two brothers the twins.

Note on the text: Corrected र्भात्रोश्च → र्भ्रात्रोश्च (misprint in Wikisource; dropped र; the critical edition reads bhrātroś ca). अथवाऽसिद्धिरेव … तदेव for atha vā siddhir eva … tathaiva is a variant and is kept.

Verse 46 (3.32.46)

अन्येषां कर्म सफलमस्माकमपि वा पुनः । विप्रकर्षेण बुध्येत कृतकर्मा यथा फलम् ॥

anyeṣāṃ karma saphalamasmākamapi vā punaḥ | viprakarṣeṇa budhyeta kṛtakarmā yathā phalam

Whether it is others' work that bears fruit or our own, the one who has done the work comes to know its fruit only in the course of time.

Note on the text: Restored from the raw Wikisource page: this verse is printed in the table (its row mislabelled 3-33-46) but was missing from the extracted input. Corrected बुद्ध्येत → बुध्येत (misprint in Wikisource; doubled consonant; the critical edition reads budhyeta).

Verse 47 (3.32.47)

पृथिवीं लाङ्गलेनेह कृष्ट्वा बीजं वपत्युत । आस्तेऽथ कर्षकस्तूष्णीं पर्जन्यस्तत्र कारणम् ॥

pṛthivīṃ lāṅgaleneha kṛṣṭvā bījaṃ vapatyuta | āste'tha karṣakastūṣṇīṃ parjanyastatra kāraṇam

The farmer ploughs the earth here with his plough and sows the seed, and then sits silent; the rain cloud is the cause there.

Note on the text: लाङ्गलेनेह कृष्ट्वा for lāṅgalenaiva bhittvā is a recension variant and is kept.

Verse 48 (3.32.48)

वृष्टिश्चेन्नानुगृह्णीयादनेनास्तत्र कर्षकः । यदन्यः पुरुषः कुर्यात्तत्कृतं सफलं मया ॥

vṛṣṭiścennānugṛhṇīyādanenāstatra karṣakaḥ | yadanyaḥ puruṣaḥ kuryāttatkṛtaṃ saphalaṃ mayā

If the rain does not favour him, the farmer is not to blame there. 'What another man would have done, I have done, and done to good purpose;

Note on the text: तत्कृतं सफलं for kṛtaṃ tat sakalaṃ is a variant and is kept.

Verse 49 (3.32.49)

तच्चेदं फलमस्माकमपराधो न मे क्वचित् । इति धीरोऽन्ववेक्ष्यैव नात्मानं तत्र गर्हयेत् ॥

taccedaṃ phalamasmākamaparādho na me kvacit | iti dhīro'nvavekṣyaiva nātmānaṃ tatra garhayet

and if this is the fruit we get, the fault is in no way mine.' Reflecting in this way, the steady man does not blame himself for it.

Note on the text: Restored a missing word space (तत्रगर्हयेत् → तत्र गर्हयेत्). तच्चेदं फलमस्माकमपराधो न मे for tac ced aphalam asmākaṃ nāparādho 'sti naḥ is a variant and is kept.

Verse 50 (3.32.50)

कुर्वतो नार्थसिद्धिर्मे भवतीति ह भारत । निर्वेदो नात्र गन्तव्यो द्वावन्तौ यस्य कर्मणः ॥

kurvato nārthasiddhirme bhavatīti ha bhārata | nirvedo nātra gantavyo dvāvantau yasya karmaṇaḥ

'Though I act, I do not gain my end': one should not fall into despair over this, Bharata. For action has two possible ends,

Note on the text: Matches the first two lines of the three-line CE 3.33.47 (47a, 47c); द्वावन्तौ यस्य for dvāv etau hy asya is a variant.

Verse 51 (3.32.51)

सिद्धिर्वाऽप्यथवाऽसिद्धिरप्रवृत्तिरतोऽन्यथा । बहूनां समवाये हि भावानां कर्म सिध्यति ॥

siddhirvā'pyathavā'siddhirapravṛttirato'nyathā | bahūnāṃ samavāye hi bhāvānāṃ karma sidhyati

success or else failure; not acting at all is something different. A work succeeds when many factors come together.

Note on the text: First line = CE 3.33.47e; second line = CE 3.33.48a. Wikisource divides the three-line verses 47–48 into two-line verses.

Verse 52 (3.32.52)

गुणाभावे फलं न्यूनं भवत्यफलमेव च । अनारम्भे हि न फलं न गुणो दृश्यते क्वचित् ॥

guṇābhāve phalaṃ nyūnaṃ bhavatyaphalameva ca | anārambhe hi na phalaṃ na guṇo dṛśyate kvacit

When some factor is lacking, the fruit is less, or there is no fruit at all; but where nothing is undertaken, neither fruit nor merit is ever seen.

Note on the text: Matches CE 3.33.48c and 48e (एव च, हि … क्वचित् for eva vā, tu … 'cyuta are variants).

Verse 53 (3.32.53)

देशकालावुपायांश्च मङ्गलं स्वस्तिसिद्धये । युनक्ति मेधया धीरो यथायोगं यथाबलम् ॥

deśakālāvupāyāṃśca maṅgalaṃ svastisiddhaye | yunakti medhayā dhīro yathāyogaṃ yathābalam

The steady man, using his intelligence, brings together place and time, the means, and auspicious rites, so as to secure his welfare, as the situation allows and as his strength permits.

Verse 54 (3.32.54)

अप्युपायेन तत्कार्यमुपदेष्टा पराक्रमः । भूयिष्ठं कर्मयोगेषु सर्व एव पराक्रमः ॥

apyupāyena tatkāryamupadeṣṭā parākramaḥ | bhūyiṣṭhaṃ karmayogeṣu sarva eva parākramaḥ

The work should be done by the right means, and it is valour that shows the way; in all the undertakings of action, valour counts for most of all.

Verse 55 (3.32.55)

यत्र धीमानवेक्षेत श्रेयांसं बहुभिर्गुणैः । साम्नैवार्थं ततो लिप्सेत्कर्म चास्मै प्रयोजयेत् ॥

yatra dhīmānavekṣeta śreyāṃsaṃ bahubhirguṇaiḥ | sāmnaivārthaṃ tato lipsetkarma cāsmai prayojayet

Where a wise man sees someone superior to himself in many qualities, he should seek his ends from him by conciliation alone, and direct his actions accordingly.

Note on the text: Restored a missing word space (यत्रधीमान् → यत्र धीमान्) and corrected श्रेयासं → श्रेयांसं (misprint in Wikisource; dropped anusvara; the critical edition reads śreyāṃsaṃ). यत्र धीमानवेक्षेत for yaṃ tu dhīro 'nvavekṣeta is a variant.

Verse 56 (3.32.56)

व्यसनं नाभिकाङ्क्षेत विनाशं वा युधिष्ठिर । अपि सिन्धोर्गिरेर्वाऽपि किं पुनर्मर्त्यधर्मिणः ॥

vyasanaṃ nābhikāṅkṣeta vināśaṃ vā yudhiṣṭhira | api sindhorgirervā'pi kiṃ punarmartyadharmiṇaḥ

One should not wish for anyone's calamity or destruction, Yudhishthira, not even an ocean's or a mountain's, let alone a mortal's.

Note on the text: Corrected नाभिकाङ्क्षेत्त → नाभिकाङ्क्षेत (misprint in Wikisource; stray त). Note: the critical edition reads vyasanaṃ vāsya kāṅkṣeta ("one may wish for his calamity"), the opposite sense; Wikisource's negative reading is kept and translated as printed.

Verse 57 (3.32.57)

उत्थानयुक्तः सततं परेषामन्तरैषणे । आनृण्यमाप्नोति नरः परस्यात्मन एव च ॥

utthānayuktaḥ satataṃ pareṣāmantaraiṣaṇe | ānṛṇyamāpnoti naraḥ parasyātmana eva ca

Always ready for action and watching for the weak points of others, a man frees himself of his debt both to others and to himself.

Verse 58 (3.32.58)

न त्वेवात्माऽवमन्तव्यः पुरुषेण कदाचन । न ह्यात्मपरिभूतस्य भूतिर्भवति शोभना ॥

na tvevātmā'vamantavyaḥ puruṣeṇa kadācana | na hyātmaparibhūtasya bhūtirbhavati śobhanā

A man should never hold himself in contempt; for one who despises himself never attains splendid prosperity.

Note on the text: Corrected परिभूतस् → परिभूतस्य (misprint in Wikisource; dropped akshara; the critical edition reads ātmaparibhūtasya). न त्वेव and शोभना for na caiva and bhārata are variants and are kept.

Verse 59 (3.32.59)

एवं संस्थितिका सिद्धिरियं लोकस्य भारत । चित्रा सिद्धिगतिः प्रोक्ता कालावस्थाविभागशः ॥

evaṃ saṃsthitikā siddhiriyaṃ lokasya bhārata | citrā siddhigatiḥ proktā kālāvasthāvibhāgaśaḥ

This, Bharata, is how success is ordered in the world; the course of success is said to be varied, according to the divisions of time and circumstance.

Verse 60 (3.32.60)

ब्राह्मणं मे पिता पूर्वं वासयामास पण्डितम् । सर्वं चार्थमिमं प्राह पित्रे मे भरतर्षभ ॥

brāhmaṇaṃ me pitā pūrvaṃ vāsayāmāsa paṇḍitam | sarvaṃ cārthamimaṃ prāha pitre me bharatarṣabha

Long ago my father kept a learned brahmin in his house, bull of the Bharatas, and he explained this whole matter to my father.

Verse 61 (3.32.61)

नीतिं बृहस्पतिप्रोक्तां भ्रातॄन्मेऽग्राहयन्पुरा । तेषां सकाशादश्रौषमहमेतां तदा गृहे ॥

nītiṃ bṛhaspatiproktāṃ bhrātṝnme'grāhayanpurā | teṣāṃ sakāśādaśrauṣamahametāṃ tadā gṛhe

Long ago they taught my brothers the policy set out by Brihaspati, and I heard it then at home from them.

Note on the text: Corrected भ्रातृन् → भ्रातॄन् (misprint in Wikisource; short ṛ in the accusative plural; the critical edition reads bhrātṝn). अग्राहयन् and तेषां सकाशादश्रौषमहमेतां are variants of agrāhayat and teṣāṃ sāṃkathyam aśrauṣam aham etat and are kept.

Verse 62 (3.32.62)

स मां राजन्कर्मवतीमागतामाह सान्त्वयन् । शुश्रूषमाणामासीनां पितुरङ्के युधिष्ठिर ॥

sa māṃ rājankarmavatīmāgatāmāha sāntvayan | śuśrūṣamāṇāmāsīnāṃ pituraṅke yudhiṣṭhira

When I had come to my father on some errand, O king Yudhishthira, and sat on his lap listening attentively, the brahmin spoke to me, comforting me.