An Index to the Names in the Mahabharata, with Short Explanations and a Concordance to the Bombay and Calcutta Editions and P. C. Roy's Translation c5.s3.421.2

c5.s3.421.2

1133, Yudhishthira is said to have performed the açvamedha (!), rājasūya, puṇḍarīka, and gosava sacrifices) and vicious persons happy, Draupadī concludes that Dhātṛ and Vidhātṛ have clouded Yudhishthira's senses, that it is folly to aspire to final emancipation (mokṣa), that the consequences of acts are inevitable, that God (Īçvara, Dhātṛ, Svayambhū Prapitāmaha) makes creatures to work as a wooden doll is made to move its limbs by a wire-puller, etc., and causes them to destroy each other, that God does not behave towards his creatures like a father or mother, but like a vicious person; either God is sinful, or Might (and not God) is the true cause of acts, and then those are to be pitied that have no might (III, 30). Yudhishthira censured Kṛṣṇa for her atheism (nāstikya), saying that one should not act virtuously from the desire of reaping fruits, but because it is ordained so by the Veda, the ancient religion revealed by the ṛṣis, and because it is the conduct of the good and wise; neither should one doubt virtue or religion nor censure God, by whose grace mortal man, by piety, acquires immortality. For though we may not see the results, being mysterious even to the gods, and the illusion (māyā) of the gods is mysterious to us, yet virtue and vice are not fruitless, as may be seen from the examples of Vyāsa, Vasiṣṭha, Maitreya, Nārada, Lomaça, Çuka, and other ṛṣis, who by virtue have become superior even to the gods; as also from her own and Dhṛṣṭadyumna's birth;