03.198
ब्राह्मणव्याधसंवादः
Dialogue between the brāhmaṇa and the hunter
मार्कण्डेय उवाच॥
Markandeya said.
चिन्तयित्वा तदाश्चर्यं स्त्रिया प्रोक्तमशेषतः। विनिन्दन्स द्विजोऽऽत्मानमागस्कृत इवाबभौ ॥०३-१९८-१॥
After reflecting on that wonder spoken completely by the woman, the Brahmin, blaming himself, looked as if he had committed a sin. (03-198-1)
चिन्तयानः स धर्मस्य सूक्ष्मां गतिमथाब्रवीत्। श्रद्दधानेन भाव्यं वै गच्छामि मिथिलामहम् ॥०३-१९८-२॥
He, thinking about the subtle course of dharma, then said: "Indeed, what should be done by a faithful one; I am going to Mithilā." (03-198-2)
कृतात्मा धर्मवित्तस्यां व्याधो निवसते किल। तं गच्छाम्यहमद्यैव धर्मं प्रष्टुं तपोधनम् ॥०३-१९८-३॥
It is said that a self-controlled hunter possessing knowledge of dharma dwells there. I myself will go to that ascetic today itself to ask him about dharma. (03-198-3)
इति सञ्चिन्त्य मनसा श्रद्दधानः स्त्रिया वचः। बलाकाप्रत्ययेनासौ धर्म्यैश्च वचनैः शुभैः ॥ सम्प्रतस्थे स मिथिलां कौतूहलसमन्वितः ॥०३-१९८-४॥
Thus, after pondering in his mind and trusting the woman's words, encouraged by Balākā's assurance and her righteous, auspicious speech, he set off to Mithilā full of curiosity. (03-198-4)
अतिक्रामन्नरण्यानि ग्रामांश्च नगराणि च। ततो जगाम मिथिलां जनकेन सुरक्षिताम् ॥०३-१९८-५॥
After crossing forests, villages, and towns, he went to Mithilā, which was well-protected by Janaka. (03-198-5)
धर्मसेतुसमाकीर्णां यज्ञोत्सववतीं शुभाम्। गोपुराट्टालकवतीं गृहप्राकारशोभिताम् ॥०३-१९८-६॥
Adorned with dharma-bridges, flourishing with sacrificial festivals, auspicious, embellished with grand gateways and towers, and beautified by houses and protective walls. (03-198-6)
प्रविश्य स पुरीं रम्यां विमानैर्बहुभिर्वृताम्। पण्यैश्च बहुभिर्युक्तां सुविभक्तमहापथाम् ॥०३-१९८-७॥
Having entered, he saw the beautiful city surrounded by many palaces, full of abundant merchandise, and with great roads clearly laid out. (03-198-7)
अश्वै रथैस्तथा नागैर्यानैश्च बहुभिर्वृताम्। हृष्टपुष्टजनाकीर्णां नित्योत्सवसमाकुलाम् ॥०३-१९८-८॥
Surrounded by numerous horses, chariots, elephants, and many vehicles, thronged with cheerful and well-nourished people, and bustling always with festivals. (03-198-8)
सोऽपश्यद्बहुवृत्तान्तां ब्राह्मणः समतिक्रमन्। धर्मव्याधमपृच्छच्च स चास्य कथितो द्विजैः ॥०३-१९८-९॥
He saw the brāhmaṇa, who had experienced many events, passing by. He asked about Dharmavyādha, and the twice-born told him about him. (03-198-9)
अपश्यत्तत्र गत्वा तं सूनामध्ये व्यवस्थितम्। मार्गमाहिषमांसानि विक्रीणन्तं तपस्विनम् ॥ आकुलत्वात्तु क्रेतॄणामेकान्ते संस्थितो द्विजः ॥०३-१९८-१०॥
Having gone there, he saw the ascetic standing in the middle of the slaughterhouse selling meat of stray buffaloes. But because of the confusion among the buyers, the Brahmin stood aside. (03-198-10)
स तु ज्ञात्वा द्विजं प्राप्तं सहसा सम्भ्रमोत्थितः। आजगाम यतो विप्रः स्थित एकान्त आसने ॥०३-१९८-११॥
But, having recognized that the twice-born had arrived, he suddenly rose in haste and went to where the Brāhmaṇa was sitting alone on a seat. (03-198-11)
व्याध उवाच॥
The hunter said.
अभिवादये त्वा भगवन्स्वागतं ते द्विजोत्तम। अहं व्याधस्तु भद्रं ते किं करोमि प्रशाधि माम् ॥०३-१९८-१२॥
I offer my obeisance to you, O venerable one. Welcome to you, O best among the twice-born. I am the hunter—may well-being be yours. What would you have me do? Please instruct me. (03-198-12)
एकपत्न्या यदुक्तोऽसि गच्छ त्वं मिथिलामिति। जानाम्येतदहं सर्वं यदर्थं त्वमिहागतः ॥०३-१९८-१३॥
It was on account of the one-wife vow that you were told: "You, go to Mithilā." I know all this and the reason why you have come here. (03-198-13)
मार्कण्डेय उवाच॥
Markandeya said.
श्रुत्वा तु तस्य तद्वाक्यं स विप्रो भृशहर्षितः। द्वितीयमिदमाश्चर्यमित्यचिन्तयत द्विजः ॥०३-१९८-१४॥
Having heard those words, the brāhmaṇa became greatly delighted and thought, "This is another wonder." (03-198-14)
अदेशस्थं हि ते स्थानमिति व्याधोऽब्रवीद्द्विजम्। गृहं गच्छाव भगवन्यदि रोचयसेऽनघ ॥०३-१९८-१५॥
“Indeed, your place is not proper,” thus the hunter said to the twice-born. “Let us go home, O venerable one, if you wish, O sinless one.” (03-198-15)
बाढमित्येव संहृष्टो विप्रो वचनमब्रवीत्। अग्रतस्तु द्विजं कृत्वा स जगाम गृहान्प्रति ॥०३-१९८-१६॥
Delighted, the Brāhmaṇa replied, "Certainly." Then, placing the Brāhmaṇa in front, he went towards his house. (03-198-16)
प्रविश्य च गृहं रम्यमासनेनाभिपूजितः। पाद्यमाचमनीयं च प्रतिगृह्य द्विजोत्तमः ॥०३-१९८-१७॥
The best of the twice-born, having entered the pleasant house and been honored with a seat, received water for washing his feet and for sipping. (03-198-17)
ततः सुखोपविष्टस्तं व्याधं वचनमब्रवीत्। कर्मैतद्वै न सदृशं भवतः प्रतिभाति मे ॥ अनुतप्ये भृशं तात तव घोरेण कर्मणा ॥०३-१९८-१८॥
Then, comfortably seated, he said to the hunter: "Truly, this deed does not seem worthy of you to me. I am greatly pained, dear one, by your terrible action." (03-198-18)
व्याध उवाच॥
The hunter said.
कुलोचितमिदं कर्म पितृपैतामहं मम। वर्तमानस्य मे धर्मे स्वे मन्युं मा कृथा द्विज ॥०३-१९८-१९॥
This action is appropriate to my family, inherited from my forefathers. Do not be angry with me in respect to my duty, O twice-born. (03-198-19)
धात्रा तु विहितं पूर्वं कर्म स्वं पालयाम्यहम्। प्रयत्नाच्च गुरू वृद्धौ शुश्रूषेऽहं द्विजोत्तम ॥०३-१९८-२०॥
But I perform my duties as previously ordained by the Creator; and with diligence, I serve my teachers and elders, O best of the twice-born. (03-198-20)
सत्यं वदे नाभ्यसूये यथाशक्ति ददामि च। देवतातिथिभृत्यानामवशिष्टेन वर्तये ॥०३-१९८-२१॥
I speak the truth, do not envy, and give according to my ability; with the remainder, I subsist after providing for gods, guests, and servants. (03-198-21)
न कुत्सयाम्यहं किञ्चिन्न गर्हे बलवत्तरम्। कृतमन्वेति कर्तारं पुरा कर्म द्विजोत्तम ॥०३-१९८-२२॥
I do not blame anything, nor do I censure the stronger. O best of the twice-born, a previously performed action follows its doer as fate. (03-198-22)
कृषिगोरक्ष्यवाणिज्यमिह लोकस्य जीवनम्। दण्डनीतिस्त्रयी विद्या तेन लोका भवन्त्युत ॥०३-१९८-२३॥
Agriculture, protection of cows, and trade constitute the livelihood of the world here. Through governance, the three Vedas, and knowledge, the worlds indeed exist. (03-198-23)
कर्म शूद्रे कृषिर्वैश्ये सङ्ग्रामः क्षत्रिये स्मृतः। ब्रह्मचर्यं तपो मन्त्राः सत्यं च ब्राह्मणे सदा ॥०३-१९८-२४॥
Action pertains to the Śūdra; agriculture to the Vaiśya; battle to the Kṣatriya is prescribed. Celibacy, austerity, Vedic recitation, and truthfulness are always assigned to the Brāhmaṇa. (03-198-24)
राजा प्रशास्ति धर्मेण स्वकर्मनिरताः प्रजाः। विकर्माणश्च ये केचित्तान्युनक्ति स्वकर्मसु ॥०३-१९८-२५॥
The king rules the subjects engaged in their proper duties by righteousness, and whoever among them may act wrongly, he sets them back to their own duties. (03-198-25)
भेतव्यं हि सदा राज्ञां प्रजानामधिपा हि ते। मारयन्ति विकर्मस्थं लुब्धा मृगमिवेषुभिः ॥०३-१९८-२६॥
Lords of the people, that is, kings, are always to be feared, for they kill wrong-doers like hunters slay an animal with their arrows. (03-198-26)
जनकस्येह विप्रर्षे विकर्मस्थो न विद्यते। स्वकर्मनिरता वर्णाश्चत्वारोऽपि द्विजोत्तम ॥०३-१९८-२७॥
Here, O sage among Brahmins, there is no one in Janaka’s realm who performs another’s duty. All four classes, O best of the twice-born, are devoted to their own duties. (03-198-27)
स एष जनको राजा दुर्वृत्तमपि चेत्सुतम्। दण्ड्यं दण्डे निक्षिपति तथा न ग्लाति धार्मिकम् ॥०३-१९८-२८॥
This King Janaka, even if it is his own son and he is wicked and deserves punishment, inflicts punishment; thus, he does not falter in righteousness. (03-198-28)
सुयुक्तचारो नृपतिः सर्वं धर्मेण पश्यति। श्रीश्च राज्यं च दण्डश्च क्षत्रियाणां द्विजोत्तम ॥०३-१९८-२९॥
A king of righteous conduct sees everything through righteousness. Prosperity, kingdom, and authority belong to the Kṣatriyas, O best of the twice-born. (03-198-29)
राजानो हि स्वधर्मेण श्रियमिच्छन्ति भूयसीम्। सर्वेषामेव वर्णानां त्राता राजा भवत्युत ॥०३-१९८-३०॥
Kings desire greater prosperity through their own duty; the king indeed becomes the protector of all classes. (03-198-30)
परेण हि हतान्ब्रह्मन्वराहमहिषानहम्। न स्वयं हन्मि विप्रर्षे विक्रीणामि सदा त्वहम् ॥०३-१९८-३१॥
O brahmin, the boars and buffaloes that are slain by others—I do not kill them myself, O sage; I always only sell them to you. (03-198-31)
न भक्षयामि मांसानि ऋतुगामी तथा ह्यहम्। सदोपवासी च तथा नक्तभोजी तथा द्विज ॥०३-१९८-३२॥
I do not eat flesh, I follow seasonal observances; I am always fasting, eat at night, and am indeed a twice-born. (03-198-32)
अशीलश्चापि पुरुषो भूत्वा भवति शीलवान्। प्राणिहिंसारतश्चापि भवते धार्मिकः पुनः ॥०३-१९८-३३॥
A person without good character can become a person of character; even one who delights in harming living beings may again become virtuous. (03-198-33)
व्यभिचारान्नरेन्द्राणां धर्मः सङ्कीर्यते महान्। अधर्मो वर्धते चापि सङ्कीर्यन्ते तथा प्रजाः ॥०३-१९८-३४॥
When kings transgress, dharma becomes greatly corrupted; adharma increases, and thus the people too become corrupted. (03-198-34)
उरुण्डा वामनाः कुब्जाः स्थूलशीर्षास्तथैव च। क्लीबाश्चान्धाश्च जायन्ते बधिरा लम्बचूचुकाः ॥ पार्थिवानामधर्मत्वात्प्रजानामभवः सदा ॥०३-१९८-३५॥
Individuals such as eunuchs, dwarfs, hunchbacks, those with large heads, likewise, impotent, blind, deaf, and those with drooping breasts are always born among people due to the unrighteousness of kings. (03-198-35)
स एष राजा जनकः सर्वं धर्मेण पश्यति। अनुगृह्णन्प्रजाः सर्वाः स्वधर्मनिरताः सदा ॥०३-१९८-३६॥
This king Janaka sees everything with righteousness, always showing favor to all his subjects who are steadfast in their own duties. (03-198-36)
ये चैव मां प्रशंसन्ति ये च निन्दन्ति मानवाः। सर्वान्सुपरिणीतेन कर्मणा तोषयाम्यहम् ॥०३-१९८-३७॥
Whether men praise me or blame me, I satisfy everyone by performing my actions well. (3-198-37)
ये जीवन्ति स्वधर्मेण सम्भुञ्जन्ते च पार्थिवाः। न किञ्चिदुपजीवन्ति दक्षा उत्थानशीलिनः ॥०३-१९८-३८॥
Those kings who live by their own duty rightly enjoy happiness; the skilled and energetic do not depend on anything from others. (03-198-38)
शक्त्यान्नदानं सततं तितिक्षा धर्मनित्यता। यथार्हं प्रतिपूजा च सर्वभूतेषु वै दया ॥ त्यागान्नान्यत्र मर्त्यानां गुणास्तिष्ठन्ति पूरुषे ॥०३-१९८-३९॥
When one gives food as per one's ability always, with forbearance, steadfastness in dharma, proper honoring of others, and compassion towards all beings, then the virtues of mortals abide only due to renunciation, not otherwise, in a person. (03-198-39)
मृषावादं परिहरेत्कुर्यात्प्रियमयाचितः। न च कामान्न संरम्भान्न द्वेषाद्धर्ममुत्सृजेत् ॥०३-१९८-४०॥
One should avoid false speech and, when requested, do what is pleasant. One should not abandon righteousness because of desire, anger, or hatred. (03-198-40)
प्रिये नातिभृशं हृष्येदप्रिये न च सञ्ज्वरेत्। न मुह्येदर्थकृच्छ्रेषु न च धर्मं परित्यजेत् ॥०३-१९८-४१॥
One should not rejoice too greatly in pleasant circumstances, nor be distressed in unpleasant ones. In financial difficulties, one should not become confused, nor should one ever abandon righteousness. (03-198-41)
कर्म चेत्किञ्चिदन्यत्स्यादितरन्न समाचरेत्। यत्कल्याणमभिध्यायेत्तत्रात्मानं नियोजयेत् ॥०३-१९८-४२॥
If some other action presents itself, one should not perform that which is otherwise. Whatever is beneficial, one should contemplate upon that, and engage oneself in it. (03-198-42)
न पापं प्रति पापः स्यात्साधुरेव सदा भवेत्। आत्मनैव हतः पापो यः पापं कर्तुमिच्छति ॥०३-१९८-४३॥
One should not commit evil in return for evil; one should always remain a good person. The sinner who desires to commit evil is destroyed by himself. (03-198-43)
कर्म चैतदसाधूनां वृजिनानामसाधुवत्। न धर्मोऽस्तीति मन्वानाः शुचीनवहसन्ति ये ॥ अश्रद्दधाना धर्मस्य ते नश्यन्ति न संशयः ॥०३-१९८-४४॥
Those unrighteous and wicked, acting like the unrighteous and believing that righteousness does not exist, who mock the pure, those who have no faith in righteousness, they perish without doubt. (03-198-44)
महादृतिरिवाध्मातः पापो भवति नित्यदा। मूढानामवलिप्तानामसारं भाषितं भवेत् ॥ दर्शयत्यन्तरात्मानं दिवा रूपमिवांशुमान् ॥०३-१९८-४५॥
Just as a great bow that is overstretched breaks, so does an evil person always come to harm; the words of fools and the arrogant are without substance. Their speech reveals the inner self, just as the sun reveals forms during the day. (03-198-45)
न लोके राजते मूर्खः केवलात्मप्रशंसया। अपि चेह मृजा हीनः कृतविद्यः प्रकाशते ॥०३-१९८-४६॥
A fool does not shine in the world through mere self-praise. But here, even a person lacking refinement, if he has gained knowledge, shines. (03-198-46)
अब्रुवन्कस्यचिन्निन्दामात्मपूजामवर्णयन्। न कश्चिद्गुणसम्पन्नः प्रकाशो भुवि दृश्यते ॥०३-१९८-४७॥
They spoke criticism of someone, describing self-praise; no one endowed with virtues, no brightness is seen on earth. (03-198-47)
विकर्मणा तप्यमानः पापाद्विपरिमुच्यते। नैतत्कुर्यां पुनरिति द्वितीयात्परिमुच्यते ॥०३-१९८-४८॥
He who, being tormented by improper deeds, is freed completely from sin; and by resolving 'I should not do this again,' by this second (means), he is released. (03-198-48)
कर्मणा येन तेनेह पापाद्द्विजवरोत्तम। एवं श्रुतिरियं ब्रह्मन्धर्मेषु परिदृश्यते ॥०३-१९८-४९॥
O best among the twice-born, by whatever action one here (on earth) is freed from sin, thus, O Brāhmaṇa, such is the teaching that is recognized in the dharma scriptures. (03-198-49)
पापान्यबुद्ध्वेह पुरा कृतानि; प्राग्धर्मशीलो विनिहन्ति पश्चात्। धर्मो ब्रह्मन्नुदते पूरुषाणां; यत्कुर्वते पापमिह प्रमादात् ॥०३-१९८-५०॥
Sins committed here formerly, unknowingly, a righteous person destroys afterwards. O Brāhmaṇa, for men, dharma arises in regard to those sins which they commit here out of heedlessness. (03-198-50)
पापं कृत्वा हि मन्येत नाहमस्मीति पूरुषः। चिकीर्षेदेव कल्याणं श्रद्दधानोऽनसूयकः ॥०३-१९८-५१॥
When a man has committed an evil act, he should think, 'I am not such a person;' he should desire only to do good, being faithful and free from envy. (03-198-51)
वसनस्येव छिद्राणि साधूनां विवृणोति यः। पापं चेत्पुरुषः कृत्वा कल्याणमभिपद्यते ॥ मुच्यते सर्वपापेभ्यो महाभ्रैरिव चन्द्रमाः ॥०३-१९८-५२॥
Just as the holes in a garment reveal themselves, whoever exposes the faults of the virtuous—if a person having committed evil attains goodness, he is freed from all sins, just as the moon is freed from great clouds. (03-198-52)
यथादित्यः समुद्यन्वै तमः सर्वं व्यपोहति। एवं कल्याणमातिष्ठन्सर्वपापैः प्रमुच्यते ॥०३-१९८-५३॥
Just as the Sun, on rising, dispels all darkness, so one who upholds auspiciousness is freed from all sins. (03-198-53)
पापानां विद्ध्यधिष्ठानं लोभमेव द्विजोत्तम। लुब्धाः पापं व्यवस्यन्ति नरा नातिबहुश्रुताः ॥ अधर्मा धर्मरूपेण तृणैः कूपा इवावृताः ॥०३-१९८-५४॥
O best of twice-born, know that greed is indeed the foundation of sins. Greedy men, who are not very learned, regard sinful acts as acceptable. Unrighteous acts, appearing as righteousness, are like wells covered with grass. (03-198-54)
तेषां दमः पवित्राणि प्रलापा धर्मसंश्रिताः। सर्वं हि विद्यते तेषु शिष्टाचारः सुदुर्लभः ॥०३-१९८-५५॥
Among them, self-restraint and pure speech are grounded in righteousness; in all respects, virtuous conduct is exceedingly rare. (03-198-55)
मार्कण्डेय उवाच॥
Markandeya said.
स तु विप्रो महाप्राज्ञो धर्मव्याधमपृच्छत। शिष्टाचारं कथमहं विद्यामिति नरोत्तम ॥ एतन्महामते व्याध प्रब्रवीहि यथातथम् ॥०३-१९८-५६॥
But that wise brāhmaṇa asked Dharmavyādha: "O best of men, how may I know proper conduct? O Vyādha of great understanding, speak this truly as it is." (03-198-56)
व्याध उवाच॥
The hunter said.
यज्ञो दानं तपो वेदाः सत्यं च द्विजसत्तम। पञ्चैतानि पवित्राणि शिष्टाचारेषु नित्यदा ॥०३-१९८-५७॥
O best of the twice-born, sacrifice, charity, austerity, the Vedas, and truth—these five are always purifying among noble practices. (03-198-57)
कामक्रोधौ वशे कृत्वा दम्भं लोभमनार्जवम्। धर्म इत्येव सन्तुष्टास्ते शिष्टाः शिष्टसंमताः ॥०३-१९८-५८॥
Those who have brought desire and anger under control, abandoned hypocrisy, greed, and dishonesty, and who are satisfied solely with righteousness — they alone are considered cultured and are approved by the cultured. (03-198-58)
न तेषां विद्यतेऽवृत्तं यज्ञस्वाध्यायशीलिनाम्। आचारपालनं चैव द्वितीयं शिष्टलक्षणम् ॥०३-१९८-५९॥
Improper conduct is never found among those devoted to sacrifices and self-study. Indeed, observance of good conduct is the second mark of the virtuous. (03-198-59)
गुरुशुश्रूषणं सत्यमक्रोधो दानमेव च। एतच्चतुष्टयं ब्रह्मञ्शिष्टाचारेषु नित्यदा ॥०३-१९८-६०॥
O Brāhmaṇa, service to the teacher, truthfulness, absence of anger, and charity—this group of four is always found in the conduct of the wise. (03-198-60)
शिष्टाचारे मनः कृत्वा प्रतिष्ठाप्य च सर्वशः। यामयं लभते तुष्टिं सा न शक्या ह्यतोऽन्यथा ॥०३-१९८-६१॥
By fixing one's mind in proper conduct and fully establishing it, the satisfaction one attains cannot truly be achieved in any other way. (03-198-61)
वेदस्योपनिषत्सत्यं सत्यस्योपनिषद्दमः। दमस्योपनिषत्त्यागः शिष्टाचारेषु नित्यदा ॥०३-१९८-६२॥
The essence of the Veda is truth, the essence of truth is self-restraint, and the essence of self-restraint is renunciation—these are always found in the conduct of the virtuous. (03-198-62)
ये तु धर्ममसूयन्ते बुद्धिमोहान्विता नराः। अपथा गच्छतां तेषामनुयातापि पीड्यते ॥०३-१९८-६३॥
However, those men who envy righteousness because their intellect is deluded—those who go on the wrong path—even their follower suffers. (03-198-63)
ये तु शिष्टाः सुनियताः श्रुतित्यागपरायणाः। धर्म्यं पन्थानमारूढाः सत्यधर्मपरायणाः ॥०३-१९८-६४॥
But those who are disciplined, well-controlled, devoted to renouncing mere scriptural authority, who have undertaken the righteous path, and are devoted to truth and righteousness. (03-198-64)
नियच्छन्ति परां बुद्धिं शिष्टाचारान्विता नराः। उपाध्यायमते युक्ताः स्थित्या धर्मार्थदर्शिनः ॥०३-१९८-६५॥
Men of proper conduct, attentive to the teacher's opinion, restrain their highest understanding and, through their behavior, perceive both righteousness and true purpose. (03-198-65)
नास्तिकान्भिन्नमर्यादान्क्रूरान्पापमतौ स्थितान्। त्यज ताञ्ज्ञानमाश्रित्य धार्मिकानुपसेव्य च ॥०३-१९८-६६॥
Abandon atheists, those who have transgressed boundaries, cruel persons, and those who uphold sinful beliefs; take refuge in knowledge and serve the righteous. (3-198-66)
कामलोभग्रहाकीर्णां पञ्चेन्द्रियजलां नदीम्। नावं धृतिमयीं कृत्वा जन्मदुर्गाणि सन्तर ॥०३-१९८-६७॥
Make a boat of steadfastness and cross over the river whose waters are the five senses and which is filled with the crocodiles of desire and greed; thus go beyond the fortresses of birth. (03-198-67)
क्रमेण सञ्चितो धर्मो बुद्धियोगमयो महान्। शिष्टाचारे भवेत्साधू रागः शुक्लेव वाससि ॥०३-१९८-६८॥
Righteousness, accumulated gradually and founded upon the union with understanding, becomes great; among the conduct of the learned, let attachment be as pure as (color) on a white garment. (03-198-68)
अहिंसा सत्यवचनं सर्वभूतहितं परम्। अहिंसा परमो धर्मः स च सत्ये प्रतिष्ठितः ॥ सत्ये कृत्वा प्रतिष्ठां तु प्रवर्तन्ते प्रवृत्तयः ॥०३-१९८-६९॥
Non-violence, speaking the truth, and promoting the welfare of all beings are supreme values. Non-violence is the highest duty, and it too is based on truth. When truth is the foundation, all actions arise. (03-198-69)
सत्यमेव गरीयस्तु शिष्टाचारनिषेवितम्। आचारश्च सतां धर्मः सन्तश्चाचारलक्षणाः ॥०३-१९८-७०॥
Truth is indeed greater, but that which is followed as the conduct of the virtuous is greatest. Conduct is the righteousness of the good, and the virtuous are recognized by their conduct. (03-198-70)
यो यथाप्रकृतिर्जन्तुः स्वां स्वां प्रकृतिमश्नुते। पापात्मा क्रोधकामादीन्दोषानाप्नोत्यनात्मवान् ॥०३-१९८-७१॥
Every creature attains its own nature as per its disposition; one with an evil soul who lacks self-restraint acquires faults like anger and desire. (03-198-71)
आरम्भो न्याययुक्तो यः स हि धर्म इति स्मृतः। अनाचारस्त्वधर्मेति एतच्छिष्टानुशासनम् ॥०३-१९८-७२॥
A beginning that is accompanied by justice is indeed called righteousness. Improper conduct, however, is unrighteousness. This is the teaching of the learned. (03-198-72)
अक्रुध्यन्तोऽनसूयन्तो निरहङ्कारमत्सराः। ऋजवः शमसम्पन्नाः शिष्टाचारा भवन्ति ते ॥०३-१९८-७३॥
Those who do not become angry, are not envious, are free from pride and jealousy, are upright, possess tranquility, and follow the conduct of the virtuous—such are they. (03-198-73)
त्रैविद्यवृद्धाः शुचयो वृत्तवन्तो मनस्विनः। गुरुशुश्रूषवो दान्ताः शिष्टाचारा भवन्त्युत ॥०३-१९८-७४॥
Those who are advanced in the three Vedas, pure, of good conduct, composed, devoted to service of the guru, self-controlled, and possessed of noble conduct, truly become so. (03-198-74)
तेषामदीनसत्त्वानां दुष्कराचारकर्मणाम्। स्वैः कर्मभिः सत्कृतानां घोरत्वं सम्प्रणश्यति ॥०३-१९८-७५॥
Among those unfaint-hearted ones, whose conduct and actions are arduous, the terribleness is completely destroyed by their own meritorious deeds who are honored. (03-198-75)
तं सदाचारमाश्चर्यं पुराणं शाश्वतं ध्रुवम्। धर्मं धर्मेण पश्यन्तः स्वर्गं यान्ति मनीषिणः ॥०३-१९८-७६॥
The wise, seeing that good conduct—which is wonderful, ancient, eternal, and constant—as righteousness through righteousness, go to heaven. (03-198-76)
आस्तिका मानहीनाश्च द्विजातिजनपूजकाः। श्रुतवृत्तोपसम्पन्नाः ते सन्तः स्वर्गगामिनः ॥०३-१९८-७७॥
Believers in the Vedas, humble, worshippers of the twice-born, and endowed with conduct according to the Vedas—such good people reach heaven. (03-198-77)
वेदोक्तः परमो धर्मो धर्मशास्त्रेषु चापरः। शिष्टाचीर्णश्च शिष्टानां त्रिविधं धर्मलक्षणम् ॥०३-१९८-७८॥
The supreme righteousness stated in the Veda, that which is in the law codes, and what is practiced by the cultured people—these are the threefold markers of Dharma. (03-198-78)
पारणं चापि विद्यानां तीर्थानामवगाहनम्। क्षमा सत्यार्जवं शौचं शिष्टाचारनिदर्शनम् ॥०३-१९८-७९॥
Breaking one’s fast, study of sacred knowledge, bathing in holy places, forgiveness, truthfulness and straightforwardness, purity, and exemplary conduct—these are set forth. (03-198-79)
सर्वभूतदयावन्तो अहिंसानिरताः सदा। परुषं न प्रभाषन्ते सदा सन्तो द्विजप्रियाः ॥०३-१९८-८०॥
Those who possess compassion for all beings, are always devoted to non-violence; they never speak harsh words. The virtuous are always dear to the twice-born. (03-198-80)
शुभानामशुभानां च कर्मणां फलसञ्चये। विपाकमभिजानन्ति ते शिष्टाः शिष्टसंमताः ॥०३-१९८-८१॥
The noble ones, who are approved by the virtuous, recognize the ripening (vipāka) in the accumulation of results of auspicious and inauspicious actions. (03-198-81)
न्यायोपेता गुणोपेताः सर्वलोकहितैषिणः। सन्तः स्वर्गजितः शुक्लाः संनिविष्टाश्च सत्पथे ॥०३-१९८-८२॥
Endowed with justice and virtues, desiring the welfare of all people, the virtuous—those who are pure and have attained heaven—are firmly established on the righteous path. (03-198-82)
दातारः संविभक्तारो दीनानुग्रहकारिणः। सर्वभूतदयावन्तस्ते शिष्टाः शिष्टसंमताः ॥०३-१९८-८३॥
Those who are givers, who share what they have, who show kindness to the distressed, and who possess compassion for all beings—these are the truly noble people, recognized as such by the noble. (03-198-83)
सर्वपूज्याः श्रुतधनास्तथैव च तपस्विनः। दाननित्याः सुखाँल्लोकानाप्नुवन्तीह च श्रियम् ॥०३-१९८-८४॥
Those who are honored by all, possess wealth of learning, are ascetics likewise, and are always devoted to giving — they attain worlds of happiness here and also prosperity. (03-198-84)
पीडया च कलत्रस्य भृत्यानां च समाहिताः। अतिशक्त्या प्रयच्छन्ति सन्तः सद्भिः समागताः ॥०३-१९८-८५॥
When good people, concerned for the suffering of their wives and servants, come together with the virtuous, they give beyond their capacity. (03-198-85)
लोकयात्रां च पश्यन्तो धर्ममात्महितानि च। एवं सन्तो वर्तमाना एधन्ते शाश्वतीः समाः ॥०३-१९८-८६॥
Those who observe the ways of the world, righteousness, and actions that benefit themselves, such good people, living thus, prosper for unending years. (03-198-86)
अहिंसा सत्यवचनमानृशंस्यमथार्जवम्। अद्रोहो नातिमानश्च ह्रीस्तितिक्षा दमः शमः ॥०३-१९८-८७॥
Non-violence, truthfulness in speech, non-cruelty, straightforwardness; absence of enmity, lack of arrogance, modesty, forbearance, self-control, and tranquillity. (03-198-87)
धीमन्तो धृतिमन्तश्च भूतानामनुकम्पकाः। अकामद्वेषसंयुक्तास्ते सन्तो लोकसत्कृताः ॥०३-१९८-८८॥
Those endowed with intelligence and fortitude, compassionate to all beings, free from desire and hatred—these good people are respected by the world. (03-198-88)
त्रीण्येव तु पदान्याहुः सतां वृत्तमनुत्तमम्। न द्रुह्येच्चैव दद्याच्च सत्यं चैव सदा वदेत् ॥०३-१९८-८९॥
They say that the supreme conduct of the virtuous consists in just three rules: one should not harm (others), should give, and should always speak the truth. (03-198-89)
सर्वत्र च दयावन्तः सन्तः करुणवेदिनः। गच्छन्तीह सुसन्तुष्टा धर्म्यं पन्थानमुत्तमम् ॥ शिष्टाचारा महात्मानो येषां धर्मः सुनिश्चितः ॥०३-१९८-९०॥
Everywhere, compassionate and virtuous people who understand mercy, go here highly content, following the best righteous path. The great souls of noble conduct, whose righteousness is firmly established. (03-198-90)
अनसूया क्षमा शान्तिः सन्तोषः प्रियवादिता। कामक्रोधपरित्यागः शिष्टाचारनिषेवणम् ॥०३-१९८-९१॥
Non-envy, forgiveness, tranquillity, contentment, pleasant speech, giving up desire and anger, and following the conduct of the virtuous. (03-198-91)
कर्मणा श्रुतसम्पन्नं सतां मार्गमनुत्तमम्। शिष्टाचारं निषेवन्ते नित्यं धर्मेष्वतन्द्रिताः ॥०३-१९८-९२॥
They, ever-vigilant in virtuous actions, always follow the unsurpassed path of the good—one of action and learning—and adhere to the refined conduct of the virtuous. (03-198-92)
प्रज्ञाप्रासादमारुह्य मुह्यतो महतो जनान्। प्रेक्षन्तो लोकवृत्तानि विविधानि द्विजोत्तम ॥ अतिपुण्यानि पापानि तानि द्विजवरोत्तम ॥०३-१९८-९३॥
O best of the twice-born, having ascended the palace of wisdom and observing the various affairs of the deluded masses, one sees those very meritorious and sinful acts, O foremost among the twice-born. (03-198-93)
एतत्ते सर्वमाख्यातं यथाप्रज्ञं यथाश्रुतम्। शिष्टाचारगुणान्ब्रह्मन्पुरस्कृत्य द्विजर्षभ ॥०३-१९८-९४॥
O Brāhmaṇa, O best among the twice-born, all this has been told to you in accordance with what I know and have heard, while keeping the qualities of proper conduct foremost. (03-198-94)
