Shloka 13
राजधर्मः, दण्डनीतिः, कर्तृत्व-विचारः च
Royal Duty, Lawful Discipline, and the Question of Agency
ईश्वरेण नियुक्तो हि साध्वसाधु च भारत । कुरुते पुरुष: कर्म फलमीश्वरगामि तत्,(१) भारत! यदि प्रेरक ईश्वरको कर्ता माना जाय तब तो यही कहना पड़ेगा कि ईश्वरसे प्रेरित होकर ही मनुष्य शुभ या अशुभ कर्म करता है; अतः उसका फल भी ईश्वरको ही मिलना चाहिये
īśvareṇa niyukto hi sādhv-asādhu ca bhārata | kurute puruṣaḥ karma phalam īśvara-gāmi tat ||
วยาสกล่าวว่า “โอ ภารตะ หากถือว่าองค์ผู้เป็นเจ้าทรงเป็นผู้ดลบันดาลแท้จริง มนุษย์ย่อมทำทั้งกรรมดีและกรรมชั่วด้วยแรงดลของพระองค์; ถ้าเป็นเช่นนั้น ผลแห่งกรรมนั้นก็ควรตกแก่พระองค์เอง”
व्यास उवाच
Educational Q&A
The verse argues that if God is taken as the direct instigator of human actions, then moral agency shifts away from the person; consequently, the results (phala) of both good and evil deeds would logically belong to God. This is a critique of attributing all human action to divine compulsion, and it implicitly defends human responsibility in karma.
In the Śānti Parva’s reflective discourse on dharma and conduct, Vyāsa presents a philosophical point to the addressed Bhārata: he frames a logical consequence of the claim that God is the doer/impeller of human deeds, highlighting the ethical problem that would follow regarding ownership of karmic results.