32. DRAUPADI’S VIEW ON KARMA

SRIMAD MAHABHARATA > AARANYA PARVA > ARJUNABHIGAMANA PARVA > CHAPTER 32 - DRAUPADI’S VIEW ON KARMA

“Draupadi said, ‘I do not ever disregard or slander Dharma, O Paarthaa (Yudhishthira)! Why should I disregard God (Eeshwara in Sanskrit), the lord of all creatures (Prajaapati in Sanskrit)? Pained with sadness, know me, O Bharata (Yudhishthira), to be only raving I will once more indulge in lamentations; listen to me with attention O persecutor of all enemies, every conscious creature should certainly act in this world. It is only the immobile, and not other creatures, that may live without acting (Akarma in Sanskrit). The calf, immediately after its birth, sucks the mothers’ teat, drinks milk and then rests in the shade. In this way, therefore, O Yudhishthira, that creatures derive their lives from their acts of former lives (Karma in Sanskrit). Among mobile creatures, man differs in this respect that he aspires, O bull of the Bharata race (Yudhishthira), to affect his course of life in this and the other world by means of his acts. Driven by the inspiration of a former life, all creatures visibly (reap) in this world the fruits of their acts (Karma in Sanskrit). Indeed, all creatures live according to the inspiration of a former life, even the Creator (Dhaataa in Sanskrit) and the Ordainer of the universe, like a crane that lives on the water (untaught by any one). If a creature does not act, its course of life is impossible. In the case of a creature, therefore, there must be action and not inaction. You also should act, and not incur criticism (Vihantyaat in Sanskrit) by abandoning action. Just like covering with an armour, you cover yourself up with action. There may or may not be one in a thousand who truly knows the utility of Karma. One must act for protecting and also increasing his wealth; for if without seeking to earn, one continues to only spend, his wealth, even if it were a stock as huge as Himavat (present day Himalayas), would soon be exhausted.

“All the creatures in the world would have been destroyed, if there were no action. Also, if acts bore no fruits, creatures would never have multiplied. It is seen that creatures sometimes perform acts that have no fruits, for without acts the course of life itself would be impossible. Those persons in the world who believe in destiny (Dishta in Sanskrit), and those again who believe in chance (Hatha in Sanskrit), are both the worst among men. Those only that believe in the ability of Karma are laudable. He that lies at ease, without activity, believing in destiny alone, is soon destroyed like an unburnt clay pot in water. So also, he that believes in chance, i.e., sits inactive though capable of activity does not live long, for his life is one of weakness and helplessness. If any person accidentally acquires any wealth, it is said he derives it from chance, for no one’s effort has brought about the result. O Paarthaa (Yudhishthira), whatever of good fortune a person obtains in consequence of religious rites (Vidhi in Sanskrit), that is called providential (Deivam Iti Nishchitam in Sanskrit). The fruit, however that a person obtains by acting himself, and which is the direct result of those Karma of his, is regarded as proof of personal ability. O best of men (Yudhishthira), know that the wealth one obtains spontaneously and without cause is said to be a spontaneous acquisition (Viddhi Phalam in Sanskrit). Whatever is thus obtained by chance, by providential dispensation, spontaneously, of as the result of one’s acts is, however, the consequence of the acts of a former life. God (Eeshwara in Sanskrit), the Ordainer of the universe (Dhaataa in Sanskrit), judging according to Karma of former lives, distributes among men their portions in this world. Whatever Karma, good or bad, a person performs, know that they are the result of God’s, arrangements agreeably to the acts of a former life. This body is only the instruments in the hands of God (Dhaataa in Sanskrit), for doing the Karma that are done. Itself (The physical body), inert, it does as God urges it to do.

“O Kaunteya (Yudhishthira), it is the Supreme Lord of all (Maheshwara in Sanskrit) who makes all creatures do what they do. The creatures themselves are inert. O hero (Yudhishthira), man, having first settled some purpose in his mind, accomplishes it, himself working with the aid of his intelligence. We, therefore, say that man is himself the cause (of what he does). O bull among men (Yudhishthira), it is impossible to number the acts of men, for mansions (Agaara in Sanskrit) and towns (Nagara in Sanskrit) are the result of man’s acts. Intelligent men know, by help of their intellect, that oil (Tailam in Sanskrit) may be had from sesame (Til in Sanskrit), curds from milk, and that food may be cooked by means of igniting fuel. They know also the means for accomplishing all these. Knowing them, they afterwards set themselves, with proper appliances, to accomplish them. Creatures support their lives by the results achieved in these directions by their own acts. If a work is executed by a skilled workman, it is executed well. From differences (in characteristics), another work may be said to be that of an unskilful hand. If a person were not, in the matter of his acts, himself the cause thereof, then yagna would not bear any fruits in his case nor would any body be a disciple (Shishya in Sanskrit) or Guru. It is because a person is himself the cause of his work that he is applauded when he achieved success. So, the doer is criticised if he fails. If a man were not himself the cause of his acts, how would all this be justified?

“Some say that everything is the result of divine arrangement; others again, that this is not so, but that everything which is supposed to be the result of destiny or chance is the result of the good or the bad acts of former lives. It is seen, possessions are obtained from chance, as also from destiny. Something being from destiny and something from chance, something is obtained by effort. In the acquisition of his objects, there is no fourth cause in the case of man. Thus, say those that are acquainted with truth and skilled in knowledge. If, however, God (Dhataa in Sanskrit) Himself were not the giver of good and bad fruits, then among creatures there would not be any that was miserable. If the effect of former acts be a myth, then all purposes for which man would work should be successful. They, therefore, that regard the three alone (mentioned above) as the doors of all success and failure in the world, (without regarding the acts of former life), are dull and inert like the body itself. For all this, however, a person should act. This is the conclusion of Manu himself.

“The person that does not act, certainly surrenders, O Yudhishthira. The man of action in this world generally meets with success. The idle, however, never achieves success. If success, becomes impossible, then should one seek to remove the difficulties that bar his way to success. O king, if a person works (hard), his debt (to Devas) is cancelled (whether he achieves success or not). The person that is idle and lies at his length, is overcome by adversity; while he that is active and skillful is sure to reap success and enjoy prosperity. Intelligent persons (Dheeraa Naraa in Sanskrit) engaged in Karma with confidence in themselves regard all who are non-confident as doubting and unsuccessful. The confident and faithful, however, are regarded by them as successful.

“This moment misery has overtaken us. If, however, you go to action, that misery will certainly be removed. If you meet failure, then that will furnish a proof to you, Vrikodara (Bhimasena), Bibhatsu (Arjuna) and the twins (that you are unable to snatch the kingdom from the enemy). The acts of others, it is seen, are crowned with success. It is probable that ours also will be successful. How can one know in advance what the consequence will be? Having exerted yourself you will know what the fruit of your effort will be. The tiller tills with the plough the soil and sows the seeds thereon. He then sits silent, for the clouds (after that) are the cause that would help the seeds to grow into plants. If, however, the clouds favour him not, the tiller is discharged from all blame. He says to himself, ‘What others do, I have done. If, notwithstanding this, I meet with failure, no blame can attach to me.’ Thinking so, he contains himself and never indulges in self-scolding. O Bharata (Yudhishthira), no one should lose hope saying, ‘Oh, I am acting, yet success is not mine!’ For there are two other causes, besides effort, towards success. Whether there be success or failure, there should be no loss of hope, for success in acts depends upon the union; of many circumstances. If one important element is “wanting”, success does not become equal, or does not come at all. If, however, no effort is made, there can be no success. Nor is there anything to applaud in the absence of all effort. The intelligent, aided by their intelligence, and according to their full might bring place, time, means, auspicious rites (Mangalam in Sanskrit), for the acquisition of prosperity. With carefulness and vigilance, one should set himself to work, his chief guide being his prowess (Paraakrama in Sanskrit). In the union of qualities necessary for success in work, prowess (Paraakrama in Sanskrit) seems to be the chief. When the man of intelligence sees his enemy superior to him in many qualities, he should seek the accomplishment of his purposes by means, of the arts of peace making and proper appliances. He should also wish evil to his enemy and his banishment. Without speaking of mortal man, if his enemy were even the ocean or the hills, he should be guided by such motives. A person by his activity in searching for the holes of his enemies, discharges his debt to himself and also to his friends. No man should ever downgrade himself for the man that downgrades himself never earns high prosperity. O Bharata (Yudhishthira), success in this world is attainable on such conditions! In fact, success in the World is said to depend on acting according to time and circumstances.

“My father (King Drupada) formerly kept a learned Brahmana with him. O bull of the Bharata race (Yudhishthira), he said all this to my father. Indeed, these instructions as to duty (Neeti in Sanskrit), uttered by (Deva Guru) Brihaspati himself, were first taught to my brothers. It was from them that I heard these afterwards while in my father’s house. O Yudhishthira, while at intervals of Karma, I went out (of the inner apartments) and sat on the lap of my father, that learned Brahmana used to recite to me these truths, sweetly consoling me therewith!’”