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Shloka 17

लक्ष्मणक्रोधः—दैवपुरुषकारविवादः

Lakshmana’s Wrath and the Debate on Destiny vs Human Effort

दैवं पुरुषकारेण यः समर्थः प्रबाधितुम्।न दैवेन विपन्नार्थः पुरुषस्सोऽवसीदति।।।।

daivaṃ puruṣakāreṇa yaḥ samarthaḥ prabādhitum | na daivena vipannārthaḥ puruṣaḥ so ’vasīdati ||

Wer vermag, dem Geschick durch menschliche Tatkraft zu widerstehen, dessen Ziele werden nicht vom Schicksal vereitelt, und er sinkt nicht in Verzweiflung.

दैवम्fate
दैवम्:
Karma (कर्म/Object of प्रबाधितुम्)
TypeNoun
Rootदैव (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन
पुरुषकारेणby human effort
पुरुषकारेण:
Karaṇa (करण/Instrument)
TypeNoun
Rootपुरुषकार (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन; करण
यःwho
यः:
Karta (कर्ता/Subject)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
समर्थःcapable
समर्थः:
Viśeṣaṇa (विशेषण/Qualifier)
TypeAdjective
Rootसमर्थ (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषण (of यः)
प्रबाधितुम्to overcome
प्रबाधितुम्:
Prayojana (प्रयोजन/Purpose)
TypeVerb
Rootप्र-बाध् (धातु)
Formतुमुन्-प्रत्ययान्त (infinitive); "to strike/overcome"
not
:
Sambandha (सम्बन्ध/Negator)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-अव्यय
दैवेनby fate
दैवेन:
Karaṇa (करण/Instrument-cause)
TypeNoun
Rootदैव (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया, एकवचन; करण/हेतु
विपन्न-अर्थःwhose purpose is thwarted
विपन्न-अर्थः:
Viśeṣaṇa (विशेषण/Qualifier)
TypeAdjective
Rootवि-पद् (धातु) + क्त (कृदन्त) + अर्थ (प्रातिपदिक)
Formबहुव्रीहि (विपन्नः अर्थः यस्य: whose aims are ruined); पुंलिङ्ग, प्रथमा, एकवचन; विशेषण (of पुरुषः)
पुरुषःman
पुरुषः:
Karta (कर्ता/Subject)
TypeNoun
Rootपुरुष (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
सःhe
सः:
Karta (कर्ता/Correlative)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; सहसंबन्धी (correlative)
अवसीदतिsinks, despairs
अवसीदति:
Kriyā (क्रिया/Verb)
TypeVerb
Rootअव-सद् (धातु)
Formलट्-लकार, प्रथमपुरुष, एकवचन; परस्मैपद

In the case of one capable of striking destiny with human efforts it cannot defeat his objective and bring him despondency.

R
Rāma
L
Lakṣmaṇa
D
daiva (destiny)

FAQs

Dharma is sustained by purposeful effort; despair is not a virtue when righteous action remains possible.

Lakṣmaṇa continues his argument that Rāma should not accept the crisis as inevitable, insisting that effort can overcome ‘fate’.

Fortitude and initiative—refusing despondency and asserting agency in the face of adverse circumstances.