Mahabharata — Volume IX (Dutt edition) — Chapter 6

MBh 9 6.1

युधिष्ठिर उवाच पितामह महाप्राज्ञ सर्वशास्त्रविशारद। दैवे पुरुषकारे च किंस्विच्छ्रेष्ठतरं भवेत्॥

yudhiṣṭhira uvāca pitāmaha mahāprājña sarvaśāstraviśārada| daive puruṣakāre ca kiṃsvicchreṣṭhataraṃ bhavet||

Yudhishthira said Of Exertion and Destiny, tell me O learned sire who are versed in all the scriptures, which is the more potent?

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.2

भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। वसिष्ठस्य च संवादं ब्रह्मणश्च युधिष्ठिर॥

bhīṣma uvāca atrāpyudāharantīmamitihāsaṃ purātanam| vasiṣṭhasya ca saṃvādaṃ brahmaṇaśca yudhiṣṭhira||

Bhishma said This ancient story of the conversation of Vasishtha and Brahman. O Yudhishthira, explain this matter.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.3

दैवमानुषयोः किंस्वित् कर्मणोः श्रेष्ठमित्युत। पुरा वसिष्ठो भगवान् पितामहमपृच्छत॥

daivamānuṣayoḥ kiṃsvit karmaṇoḥ śreṣṭhamityuta| purā vasiṣṭho bhagavān pitāmahamapṛcchata||

In days of yore the worshipful Vasishta enquired of Brahman as to which among these two, viz., the Karma of a creature acquired in this life, or that acquired in pristine lives (and called Destiny), is the more powerful in shaping his life.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.4

ततः पद्मोद्भवो राजन् देवदेवः पितामहः। उवाच मधुरं वाक्यमर्थवद्धेतुभूषितम्॥

tataḥ padmodbhavo rājan devadevaḥ pitāmahaḥ| uvāca madhuraṃ vākyamarthavaddhetubhūṣitam||

Then, O king, the great god Brahman, who had originated from the primeval lotus. answered him in these sweet and wellreasoned pregnant words.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.5

ब्रह्मोवाच नाबीजं जायते किंचिन्न बीजेन विना फलम्। बीजाद् बीजं प्रभवति बीजादेव फलं स्मृतम्॥

brahmovāca nābījaṃ jāyate kiṃcinna bījena vinā phalam| bījād bījaṃ prabhavati bījādeva phalaṃ smṛtam||

Brahmana said Nothing springs into existence without seed. Without seed, fruits do not grow. From seeds originate other seeds. Hence are fruits known to be sprung from seeds.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.6

यादृशं वपते बीजं क्षेत्रमासाद्य कर्षकः। सुकृते दुष्कृते वापि तादृशं लभते फलम्॥

yādṛśaṃ vapate bījaṃ kṣetramāsādya karṣakaḥ| sukṛte duṣkṛte vāpi tādṛśaṃ labhate phalam||

According to the good or bad seed that the husbandman sows in his field, he reaps good or bad fruits.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.7

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, unsown with seed, the soil, through tilled, becomes fruitless, so, without personal Exertion, Destiny is of no use.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.8

क्षेत्रं पुरुषकारस्तु दैवं बीजमुदाहृतम्। क्षेत्रबीजसमायोगात् ततः सस्यं समृद्ध्यते॥

kṣetraṃ puruṣakārastu daivaṃ bījamudāhṛtam| kṣetrabījasamāyogāt tataḥ sasyaṃ samṛddhyate||

One's own deeds are like the soil, and Destiny is compared to the seed. The harvest grows from the union of the soil and seed.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.9

कर्मणः फलनिर्वृत्तिं स्वयमश्नाति कारकः। प्रत्यक्षं दृश्यते लोके कृतस्यापकृतस्य च॥ शुभेन कर्मणा सौख्यं दुःखं पापेन कर्मणा। कृतं फलति सर्वत्र नाकृतं भुज्यते क्वचित्॥

karmaṇaḥ phalanirvṛttiṃ svayamaśnāti kārakaḥ| pratyakṣaṃ dṛśyate loke kṛtasyāpakṛtasya ca|| śubhena karmaṇā saukhyaṃ duḥkhaṃ pāpena karmaṇā| kṛtaṃ phalati sarvatra nākṛtaṃ bhujyate kvacit||

It is seen every day in the world that the doer reaps the fruit of his good and evil acts; that happiness results from goods deeds, and pain is the outcome of evil ones; that acts, when done, always fructify; and that, if not done, no fruit arises.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.10

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

kṛtī sarvatra labhate pratiṣṭhāṃ bhāgyasaṃyutām| akṛtī labhate bhraṣṭaḥ kṣate kṣārāvasecanam||

A man of (good) act gains merits with good fortune, while and idler loses his estate, and reaps evil like the infusion of alkaline matter injected into a wound.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.11

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

tapasā rūpasaubhāgyaṃ ratnāni vividhāni ca| prāpyate karmaṇā sarve na daivādakṛtātmanā||

By firm application, one acquires beauty, fortune, and all sorts of riches. Everything can be obtained by Exertion: but nothing can be gained through Destiny only, by a man who lacks personal Exertion.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.12

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

tathā svargaśca bhogaśca niṣṭhā yā ca manīṣitā| sarvaṃ puruṣakāreṇa kṛtenehopalabhyate||

One attains to heaven, and all the object of enjoyment, as also the fulfilment of his heart's desires, by wellapplied personal Exertion.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.13

ज्योतींषि त्रिदशा नागा यक्षाश्चन्द्राकमारुताः। सर्वे पुरुषकारेण मानुष्याद् देवतां गताः॥

jyotīṃṣi tridaśā nāgā yakṣāścandrākamārutāḥ| sarve puruṣakāreṇa mānuṣyād devatāṃ gatāḥ||

All the luminaries in the sky, all the gods, the Nagas, and the Rakshasas, as also the Sun and the Moon and the Winds, have acquired their high status by evolution from man's status, by dint of their own action.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.14

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

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

Riches, friends, prosperity coming down from generatica to generation, as also the sweets of life, are difficult of attainment by those who want Exertion.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.15

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

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

The Brahmana acquires prosperity by holy living, the Kshatriya by prowess, the Vaishya by manly exertion, and the Shudra by service.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.16

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

nādātāraṃ bhajantyarthā na klībaṃ nāpi niṣkriyam| nākarmaśīlaṃ nāśūraṃ tathā naivātapasvinam||

The stingy, the impotent, or the idler do not acquire riches and other objects of enjoyment. Nor are these ever acquired by the man who is not active or inanly or devoted to the exercise of religious austerities.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.17

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

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

Even he, the worshipful Vishnu, who created the three worlds with the Daityas and all the gods, even He is engaged in austere penances in the heart of the deep.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.18

स्वं चेत् कर्मफलं न स्यात् सर्वमेवाफलं भवेत्। लोको दैवं समालक्ष्य उदासीनो भवेन्ननु॥

svaṃ cet karmaphalaṃ na syāt sarvamevāphalaṃ bhavet| loko daivaṃ samālakṣya udāsīno bhavennanu||

If one's Karma bore no fruit, then all actions would become fruitless and depending on desting men should become idlers.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.19

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

akṛtvā mānuṣaṃ karma yo daivamanuvartate| vṛthā śrāmyati samprāpya patiṃ klībamivāṅganā||

He who, without following the human modes of action follows Destiny only, acts in vain, like the woman who has an impotent husband.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.20

न तथा मानुषे लोके भयमस्ति शुभाशुभे। तथा त्रिदशलोके हि भयमन्येन जायते॥

na tathā mānuṣe loke bhayamasti śubhāśubhe| tathā tridaśaloke hi bhayamanyena jāyate||

The apprehension of good or evil in this world is not Destiny be unfavourable as his apprehension of the same in the other world if Exertion be wanting while here. SO great if

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.21

कृतः पुरुषकारस्तु दैवमेवानुवर्तते। न दैवमकृते किंचित् कस्यचिद् दातुमर्हति॥

kṛtaḥ puruṣakārastu daivamevānuvartate| na daivamakṛte kiṃcit kasyacid dātumarhati||

Man's powers, if properly applied only follow his Destiny, but Destiny alone cannot produce any good where Exertion is wanting.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.22

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

yathā sthānānyanityāni dṛśyante daivateṣvapi| kathaṃ karma vinā daivaṃ sthāsyati sthāpayiṣyataḥ||

When it is seen that even in the celestial regions, the position of the gods themselves is unstable, how would the gods maintain their own position or that of other of others without proper Karma.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.23

न दैवतानि लोकेऽस्मिन् व्यापार यान्ति कस्यचित्। व्यासङ्गं जनयन्त्युग्रमात्माभिभवशङ्कया।॥

na daivatāni loke'smin vyāpāra yānti kasyacit| vyāsaṅgaṃ janayantyugramātmābhibhavaśaṅkayā|||

The gods do not always approve of the good actions of others in this world, for, fearing their own defeat, they try to thwart the acts of others.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.24

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 a constant rivalry between the gods and the Rishis, and if they all have to go through their Karma, still it can never be said that there is no such thing as Destiny, for it is the latter that introduces all Karma.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.25

कथं तस्य समुत्पत्तिर्यतो दैवं प्रवर्तते। एवं त्रिदशलोकेऽपि प्राप्यन्ते बहवो गुणाः॥

kathaṃ tasya samutpattiryato daivaṃ pravartate| evaṃ tridaśaloke'pi prāpyante bahavo guṇāḥ||

How does Karma originate, if Destiny is the principal motive power of human action? By this means, many virtues are accumulated in the celesiial regions.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.26

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः। आत्मैव ह्यात्मन: साक्षी कृतस्याप्यकृतस्य च।॥

ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ| ātmaiva hyātmana: sākṣī kṛtasyāpyakṛtasya ca|||

One's own self is his friend and his enemy too, as also the witness of one's good and evil deeds.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.27

कृतं चाप्यकृतं किंचित् कृते कर्मणि सिद्ध्यति। सुकृतं दुष्कृतं कर्म न यथार्थे प्रपद्यते॥

kṛtaṃ cāpyakṛtaṃ kiṃcit kṛte karmaṇi siddhyati| sukṛtaṃ duṣkṛtaṃ karma na yathārthe prapadyate||

Good and evil appear through Karma. Good and evil acts do not produce sufficient results.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.28

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

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

Virtue is the refuge of the gods, and by virtue everything is acquired. Destiny thwarts not the man who has acquired virtue and righteousness.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.29

पुरा ययातिर्विभ्रष्टश्च्यावितः पतितः क्षितौ। पुनरारोपितः स्वर्गं दौहित्रैः पुण्यकर्मभिः॥

purā yayātirvibhraṣṭaścyāvitaḥ patitaḥ kṣitau| punarāropitaḥ svargaṃ dauhitraiḥ puṇyakarmabhiḥ||

In days of yore, Yayati, falling from his high position in heaven, descended on the Earth but was again restored to the celestial regions by the good deeds of his pious grandsons.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.30

पुरूरवाश्च राजर्षिर्द्विजैरभिहितः पुरा। ऐल इत्यभिविख्यातः स्वर्गं प्राप्तो महीपतिः॥

purūravāśca rājarṣirdvijairabhihitaḥ purā| aila ityabhivikhyātaḥ svargaṃ prāpto mahīpatiḥ||

The royal sage Pururavas, well known as the descendant of lla, attained to heaven through the intercession of the Brahmanas.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.31

अश्वमेधादिभिर्यज्ञैः सत्कृत: कोसलाधिपः। महर्षिशापात् सौदासः पुरुषादत्वमागतः॥

aśvamedhādibhiryajñaiḥ satkṛta: kosalādhipaḥ| maharṣiśāpāt saudāsaḥ puruṣādatvamāgataḥ||

Saudasa, the king of Koshala, though dignified by the performance of Ashvamedha and other sacrifices, came by the status of a maneating Rakshasa, through the course of a great Rishi.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.32

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

aśvatthāmā ca rāmaśca muniputrau dhanurdharau| na gacchataḥ svargalokaṃ sukṛteneha karmaṇā||

Ashvatthaman and Rama, though both warriors and Sons of Ascetics, failed to acquired heaven by virtue of their own actions in this world.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.33

वसुर्यज्ञशतैरिष्ट्वा द्वितीय इव वासवः। मिथ्याभिधानेनैकेन रसातलतलं गतः॥

vasuryajñaśatairiṣṭvā dvitīya iva vāsavaḥ| mithyābhidhānenaikena rasātalatalaṃ gataḥ||

Vasu, though he celebrated a hundred sacrifices, like a second Vasava, was sent to the nethermost regions, for making a single false statement.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.34

बलिवैरोचनिर्बद्धो धर्मपाशेन दैवतैः। विष्णोः पुरुषकारेण पातालसदनः कृतः॥

balivairocanirbaddho dharmapāśena daivataiḥ| viṣṇoḥ puruṣakāreṇa pātālasadanaḥ kṛtaḥ||

Bali, the son of Virochana, virtuous bound by his promise, was sent to the regions under the Earth, by the prowess of Vishnu.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.35

शक्रस्योद्रम्य चरणं प्रस्थितो जनमेजयः। द्विजस्त्रीणां वधं कृत्वा किं दैवेन न वारितः॥

śakrasyodramya caraṇaṃ prasthito janamejayaḥ| dvijastrīṇāṃ vadhaṃ kṛtvā kiṃ daivena na vāritaḥ||

Was not Janamejaya, who followed the footprints of Shakra, for slaying a Brahmana woman, checked and put down by the gods?.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.36

अज्ञानाद् ब्राह्यणं हत्वा स्पृष्टो बालवधेन च। वैशम्पायनविप्रर्षिः किं दैवेन न वारितः॥

ajñānād brāhyaṇaṃ hatvā spṛṣṭo bālavadhena ca| vaiśampāyanaviprarṣiḥ kiṃ daivena na vāritaḥ||

Was not the twiceborn Rishi Vaishampayana too, who killed a Brahmana in ignorance, and was polluted by the slaughter of a child, put down by the gods?

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.37

गोप्रदानेन मिथ्या च ब्राह्मणेभ्यो महामखे। पुरा नृगश्च राजर्षिः कृकलासत्वमागतः॥

gopradānena mithyā ca brāhmaṇebhyo mahāmakhe| purā nṛgaśca rājarṣiḥ kṛkalāsatvamāgataḥ||

In days of yore the royal sage Nriga became changed into a lizard. He had made gifts of kine into the Brahmanas at his great sacrifice, but this did not help him.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.38

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

dhundhumāraśca rājarṣiḥ satreṣveva jarāṃ gataḥ| prītidāyaṃ parityajya suṣvāpa sa girivraje||

The royal sage Dhundhumara was possessed by decrepitude even while engaged in celebrating his sacrifices, and foregoing all the merits thereof the merits thereof he fell asleep at Girivraja.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.39

पाण्डवानां हृतं राज्यं धार्तराष्ट्रैर्महाबलैः। पुनः प्रत्याहृतं चैव न दैवाद् भुजसंश्रयात्॥

pāṇḍavānāṃ hṛtaṃ rājyaṃ dhārtarāṣṭrairmahābalaiḥ| punaḥ pratyāhṛtaṃ caiva na daivād bhujasaṃśrayāt||

The Pandavas too regained their lost kingdom, of which they had been deprived by the powerful sons of Dhritarashtra, not through the influence of the Fates, but by recourse of their own heroism.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.40

तपोनियमसंयुक्ता मुनयः संशितव्रताः। किं त दैवबलाच्छापमुत्सृजन्ते न कर्मणा॥

taponiyamasaṃyuktā munayaḥ saṃśitavratāḥ| kiṃ ta daivabalācchāpamutsṛjante na karmaṇā||

Do the ascetics of rigid vows, and given to the practice of austere penances, denounce their curses by the help of any supernatural power or only in the exercise of their own power attained by individual acts?

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.41

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

pāpamutsṛjate loke sarvaṃ prāpya sudurlabham| lobhamohasamāpannaṃ na daivaṃ cāyate naram||

If possessed by the wicked, all the good which is gained with difficulty in this world, is soon lost to them. Destiny does not help the man that is full of spiritual ignorance and avarice.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.42

यथाग्निः पवनोद्भूतः सुसूक्ष्मोऽपि महान् भवेत्। तथा कर्मसमायुक्तं दैवं साधु विवर्धते॥

yathāgniḥ pavanodbhūtaḥ susūkṣmo'pi mahān bhavet| tathā karmasamāyuktaṃ daivaṃ sādhu vivardhate||

Even as small fire, when fanned by the wind, becomes highly powerful, so does Destiny, when helped by individual Exertion, becomes greatly potent.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.43

यथा तैलक्षयाद् दीपः प्रह्रासमुपगच्छति। तथा कर्मक्षयाद् दैवं प्रहासमुपगच्छति॥

yathā tailakṣayād dīpaḥ prahrāsamupagacchati| tathā karmakṣayād daivaṃ prahāsamupagacchati||

As by the diminution of oil in the lamp its light is put out, so does the influence of Destiny, by the abatement of one's acts.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.44

विपुलमपि धनौघं प्राप्य भोगान् स्त्रियो वा पुरुष इह न शक्तः कर्महीनो हि भोक्तम्। सुनिहितमपि चार्थं दैवतै रक्ष्यमाणं पुरुष इह महात्मा प्राप्नुते नित्ययुक्तः॥

vipulamapi dhanaughaṃ prāpya bhogān striyo vā puruṣa iha na śaktaḥ karmahīno hi bhoktam| sunihitamapi cārthaṃ daivatai rakṣyamāṇaṃ puruṣa iha mahātmā prāpnute nityayuktaḥ||

Having obtained riches, and woman and all the enjoyments of this world, the, man who is not hardworking is unable to enjoy them long, but the great man, diligent in Exertion, can find riches buried deep in the Earth and watched over by the Fates.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.45

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

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

The good man who is prodigal is sought by the gods for his good conduct, the celestial world being better than the world of men, but the house of miser though full of riches is looked upon by the gods as the house of the dead.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.46

न च फलति विकर्मा जीवलोक न दैवं व्यपनयति विमार्गं नास्ति दैवे प्रभुत्वम्। गुरुमिव कृतमय्यं कर्म संयाति दैवं नयति पुरुषकारः संचितस्तत्र तत्र॥

na ca phalati vikarmā jīvaloka na daivaṃ vyapanayati vimārgaṃ nāsti daive prabhutvam| gurumiva kṛtamayyaṃ karma saṃyāti daivaṃ nayati puruṣakāraḥ saṃcitastatra tatra||

The inan who does not cxert himself is never contented in this world, nor can Destiny change the course of a man who has gone wrong. There is no power inherent in Destiny. As the pupil follows the preceptor, so does one's action, guided by Destiny, follows his own personal exertion. Where one's own exertion is displayed, there only Destiny, shows its hand.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.47

एतत् ते सर्वमाख्यातं मया वै मुनिसत्तम। फलं पुरुषकारस्य सदा संदृश्य तत्त्वतः॥

etat te sarvamākhyātaṃ mayā vai munisattama| phalaṃ puruṣakārasya sadā saṃdṛśya tattvataḥ||

best of ascetics, I have thus described all the merits of personal Exertion, having always known in their true significance.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 9 6.48

अभ्युत्थानेन दैवस्य समारब्धेन कर्मणा। विधिना कर्मणा चैव स्वर्गमार्गमवाप्नुयात्॥

abhyutthānena daivasya samārabdhena karmaṇā| vidhinā karmaṇā caiva svargamārgamavāpnuyāt||

By the influence of Destiny, and by showing personal Exertion, do men attain to heaven. The combined help of Destiny and Exertion, becomes fruitful.

— tr. M.N. Dutt (1891–96) (public domain)