03.198

ब्राह्मणव्याधसंवादः

brāhmaṇavyādhasaṁvādaḥ

[ब्राह्मण (brāhmaṇa) - brāhmaṇa; व्याध (vyādha) - hunter; संवादः (saṁvādaḥ) - dialogue;]

(brāhmaṇa hunter dialogue)

Dialogue between the brāhmaṇa and the hunter

मार्कण्डेय उवाच॥

mārkaṇḍeya uvāca॥

[मार्कण्डेय (mārkaṇḍeya) - Markandeya; (the sage; proper noun); उवाच (uvāca) - said; spoke;]

(Markandeya said;)

Markandeya said.

चिन्तयित्वा तदाश्चर्यं स्त्रिया प्रोक्तमशेषतः। विनिन्दन्स द्विजोऽऽत्मानमागस्कृत इवाबभौ ॥०३-१९८-१॥

cintayitvā tad-āścaryaṃ striyā proktam aśeṣataḥ। vinindan sa dvijo''tmānam āgaskṛta iva ababhau ॥03-198-1॥

[चिन्तयित्वा (cintayitvā) - having reflected; (from root 'cint', to think;) ; तदाश्चर्यं (tad-āścaryam) - that wonder; 'tad' - that; 'āścaryam' - wonder; स्त्रिया (striyā) - by the woman; (instrumental singular of 'strī'); प्रोक्तम् (proktam) - spoken; (past participle of 'pra+vac', to speak;) ; अशेषतः (aśeṣataḥ) - completely; without remainder; विनिन्दन् (vinindan) - blaming; censuring; (present participle of 'vi+nind', to censure;) स (sa) - he; द्विजः (dvijaḥ) - the twice-born; Brahmin; आत्मानम् (ātmānam) - himself; आगस्कृतः (āgaskṛtaḥ) - having committed a sin; (from 'āgas', sin + 'kṛta', done;) इव (iva) - as if; like; अबभौ (ababhau) - appeared; looked;]

(Having reflected on that wonder, spoken completely by the woman, blaming himself the twice-born appeared as if having committed a sin.)

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॥

cintayānaḥ sa dharmasya sūkṣmāṃ gatim athābravīt. śraddadhānena bhāvyaṃ vai gacchāmi mithilām aham ॥03-198-2॥

[चिन्तयानः (cintayānaḥ) - thinking; स (sa) - he; धर्मस्य (dharmasya) - of dharma; of righteousness; सूक्ष्मां (sūkṣmāṃ) - subtle; fine; गतिम् (gatim) - course; way; अथ (atha) - then; अब्रवीत् (abravīt) - said; श्रद्दधानेन (śraddadhānena) - by (one who is) faithful; भाव्यं (bhāvyaṃ) - what should be done; to be acted; वै (vai) - indeed; गच्छामि (gacchāmi) - I go; मिथिलाम् (mithilām) - to Mithilā; अहम् (aham) - I;]

(Thinking he of dharma's subtle course then said. By the faithful it should indeed be done; I go to Mithilā, I.)

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॥

kṛtātmā dharmavittasyāṃ vyādho nivasate kila। taṃ gacchāmyahamadyaiva dharmaṃ praṣṭuṃ tapodhanam ॥03-198-3॥

[कृतात्मा (kṛtātmā) - self-controlled; धर्मवित्तस्याम् (dharmavittasyām) - of one possessing knowledge of dharma; व्याधः (vyādhaḥ) - hunter; निवसते (nivasate) - dwells; किल (kila) - indeed; तं (taṃ) - him; गच्छामि (gacchāmi) - I go; अहम् (aham) - I; अद्यैव (adyaiva) - today itself; धर्मम् (dharmaṃ) - dharma; प्रष्टुम् (praṣṭum) - to ask; तपोधनम् (tapodhanam) - ascetic;]

(Self-controlled, of the one possessing knowledge of dharma, a hunter dwells indeed. Him I go, I, today itself, dharma, to ask, ascetic.)

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॥

iti sañcintya manasā śraddadhānaḥ striyā vacaḥ। balākāpratyayenāsau dharmyaiś ca vacanaiḥ śubhaiḥ॥ sampratasthe sa mithilāṃ kautūhalasamanvitaḥ॥03-198-4॥

[इति (iti) - thus; सञ्चिन्त्य (sañcintya) - having considered; मनसा (manasā) - with the mind; श्रद्दधानः (śraddadhānaḥ) - trusting; स्त्रिया (striyā) - by the woman; वचः (vacaḥ) - words; बलाकाप्रत्ययेन (balākāpratyayena) - by the assurance of Balākā; असौ (asau) - he; धर्म्यैः (dharmyaiḥ) - righteous; च (ca) - and; वचनैः (vacanaiḥ) - words; शुभैः (śubhaiḥ) - auspicious; सम्प्रतस्थे (sampratasthe) - set out; स (sa) - he; मिथिलाम् (mithilām) - to Mithilā; कौतूहलसमन्वितः (kautūhalasamanvitaḥ) - filled with curiosity;]

(Thus, having considered with the mind, trusting the words by the woman, by the assurance of Balākā, he, with righteous and auspicious words, set out to Mithilā filled with curiosity.)

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॥

atikrāmannarāṇyāni grāmāṁśca nagarāṇi ca. tato jagāma mithilāṁ janakena surakṣitām ॥03-198-5॥

[अतिक्रामन् (atikrāman) - crossing over; going beyond; अरण्यानि (araṇyāni) - forests; ग्रामान् (grāmān) - villages; च (ca) - and; नगराणि (nagarāṇi) - towns; च (ca) - and; ततः (tataḥ) - then; जगाम (jagāma) - he went; मिथिलाम् (mithilām) - Mithilā; जनकेन (janakena) - by Janaka; सुरक्षिताम् (surakṣitām) - well-protected;]

(Crossing over forests, villages and towns, then he went to Mithilā, well-protected by Janaka.)

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॥

dharmasetusamākīrṇāṃ yajñotsavavatīṃ śubhām। gopurāṭṭālakavatīṃ gṛhaprākāraśobhitām ॥03-198-6॥

[धर्मसेतुसमाकीर्णां (dharmasetusamākīrṇām) - filled with dharma-bridges; यज्ञोत्सववतीं (yajñotsavavatīm) - having sacrificial festivals; शुभाम् (śubhām) - auspicious; गोपुराट्टालकवतीं (gopurāṭṭālakavatīm) - endowed with gates and attālakas (towers); गृहप्राकारशोभिताम् (gṛhaprākāraśobhitām) - adorned by houses and walls;]

(Filled with dharma-bridges, possessed of sacrificial festivals, auspicious, endowed with gates and attālakas, adorned by houses and walls.)

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॥

praviśya sa purīṃ ramyāṃ vimānair bahubhir vṛtām। paṇyaiś ca bahubhir yuktāṃ su-vibhakta-mahā-pathām ॥03-198-7॥

[प्रविश्य (praviśya) - having entered; स (sa) - he; पुरीं (purīm) - city; रम्यां (ramyām) - beautiful; विमानैः (vimānaiḥ) - with palaces; बहुभिः (bahubhiḥ) - many; वृताम् (vṛtām) - surrounded; पण्यैः (paṇyaiḥ) - with goods or merchandise; च (ca) - and; बहुभिः (bahubhiḥ) - many; युक्ताम् (yuktām) - endowed; सुविभक्तमहापथाम् (su-vibhakta-mahā-pathām) - with well-divided great roads;]

(Having entered, he (having) the beautiful city surrounded by many palaces, endowed with much merchandise and with well-divided great roads.)

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॥

aśvai rathais tathā nāgair yānaiś ca bahubhir vṛtām। hṛṣṭa-puṣṭa-janākīrṇāṃ nityotsava-samākulām॥03-198-8॥

[अश्वैः (aśvaiḥ) - with horses; रथैः (rathaiḥ) - with chariots; तथा (tathā) - so; likewise; नागैः (nágaiḥ) - with elephants; यानैः (yānaiḥ) - with vehicles; च (ca) - and; बहुभिः (bahubhiḥ) - many; वृताम् (vṛtām) - surrounded; हृष्टपुष्टजनाकीर्णाम् (hṛṣṭa-puṣṭa-janākīrṇām) - crowded with cheerful and nourished people; नित्योत्सवसमाकुलाम् (nityotsava-samākulām) - filled with constant festivals;]

(Surrounded by many horses, chariots, likewise elephants, and vehicles; crowded with cheerful and nourished people; filled with constant festivals.)

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॥

so'paśyadbahuvṛttāntāṃ brāhmaṇaḥ samatikraman। dharmavyādhamapṛcchacca sa cāsya kathito dvijaiḥ॥03-198-9॥

[सः (saḥ) - he; अपश्यत् (apaśyat) - saw; बहुवृत्तान्ताम् (bahuvṛttāntām) - of much incident; ब्राह्मणः (brāhmaṇaḥ) - the brāhmaṇa; समतिक्रमन् (samatikraman) - passing beyond; धर्मव्याधम् (dharmavyādham) - Dharmavyādha; अपृच्छत् (apṛcchat) - asked; च (ca) - and; सः (saḥ) - he; च (ca) - and; अस्य (asya) - of him; कथितः (kathitaḥ) - told; द्विजैः (dvijaiḥ) - by the twice-born (brāhmaṇas);]

(He saw the brāhmaṇa, of much incident, passing beyond; and he asked Dharmavyādha, and he was told of him by the twice-born.)

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॥

apaśyat tatra gatvā taṃ sūnamadhye vyavasthitam. mārga-māhiṣa-māṃsāni vikrīṇantaṃ tapasvinam ॥ ākulatvāt tu kretṝṇām ekānte saṃsthito dvijaḥ ॥03-198-10॥

[अपश्यत् (apaśyat) - he saw; तत्र (tatra) - there; गत्वा (gatvā) - having gone; तम् (tam) - him; सूनामध्ये (sūna-madhye) - in the middle of the slaughterhouse; व्यवस्थितम् (vyavasthitam) - standing; मार्गमाहिषमांसानि (mārga-māhiṣa-māṃsāni) - meat of road (stray) buffaloes; विक्रीणन्तम् (vikrīṇantam) - selling; तपस्विनम् (tapasvinam) - the ascetic; आकुलत्वात् (ākulatvāt) - due to confusion; तु (tu) - but; क्रेतॄणाम् (kretṝṇām) - of the buyers; एकान्ते (ekānte) - to the side; संस्थितः (saṃsthitaḥ) - standing; द्विजः (dvijaḥ) - the twice-born (Brahmin);]

(He saw there, having gone, him standing in the middle of the slaughterhouse, selling meat of road (stray) buffaloes, the ascetic. But due to the confusion of the buyers, to the side, stood the twice-born (Brahmin).)

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॥

sa tu jñātvā dvijaṃ prāptaṃ sahasā sambhramotthitaḥ। ājagāma yato vipraḥ sthita ekānta āsane॥03-198-11॥

[स (sa) - he; तु (tu) - but; ज्ञात्वा (jñātvā) - having known; द्विजं (dvijaṃ) - the twice-born (brāhmaṇa); प्राप्तं (prāptaṃ) - arrived; सहसा (sahasā) - suddenly; सम्भ्रमोत्थितः (sambhramotthitaḥ) - rose up in haste; आजगाम (ājagāma) - he went; यतः (yataḥ) - where; विप्रः (vipraḥ) - the Brāhmaṇa; स्थित (sthita) - was sitting; एकान्त (ekānta) - alone; आसने (āsane) - on a seat;]

(He but having known the twice-born arrived, suddenly, rose up in haste; he went where the Brāhmaṇa was sitting alone on a seat.)

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॥

vyādha uvāca॥

[व्याध (vyādha) - the hunter; उवाच (uvāca) - said;]

(The hunter said.)

The hunter said.

अभिवादये त्वा भगवन्स्वागतं ते द्विजोत्तम। अहं व्याधस्तु भद्रं ते किं करोमि प्रशाधि माम् ॥०३-१९८-१२॥

abhivādaye tvā bhagavan svāgataṁ te dvijottama। ahaṁ vyādhas tu bhadraṁ te kiṁ karomi praśādhi mām ॥03-198-12॥

[अभिवादये (abhivādaye) - I salute; त्वा (tvā) - you; भगवन् (bhagavan) - O revered one; स्वागतं (svāgatam) - welcome; ते (te) - to you; द्विजोत्तम (dvijottama) - O best of twice-born; अहं (ahaṁ) - I; व्याधः (vyādhaḥ) - the hunter; तु (tu) - but; भद्रं (bhadram) - well-being; ते (te) - to you; किं (kiṁ) - what; करोमि (karomi) - shall I do; प्रशाधि (praśādhi) - instruct; माम् (mām) - me;]

(I salute you, O revered one, welcome to you, O best of twice-born. I am the hunter, but well-being to you. What shall I do? Instruct me.)

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॥

ekapatnyā yad ukto'si gaccha tvaṃ mithilām iti. jānāmy etad ahaṃ sarvaṃ yadarthaṃ tvam ihāgataḥ ॥03-198-13॥

[एकपत्न्या (ekapatnyā) - by the one-wife (vow); यत् (yad) - what; that which; उक्तः (uktaḥ) - spoken; told; addressed; असि (asi) - you are; गच्छ (gaccha) - go; त्वम् (tvam) - you; मिथिलाम् (mithilām) - to Mithilā; इति (iti) - thus; so; "..."; जानामि (jānāmi) - I know; एतत् (etat) - this; अहम् (aham) - I; सर्वम् (sarvam) - all; everything; यदर्थम् (yadartham) - for what; for the sake of which; त्वम् (tvam) - you; इह (iha) - here; आगतः (āgataḥ) - have come;]

(By the one-wife (vow), what (was) told (to you): "Go, you, to Mithilā" thus. I know this, I, all, for what you here have come.)

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॥

mārkaṇḍeya uvāca॥

[मार्कण्डेय (mārkaṇḍeya) - Markandeya (proper noun; the sage Markandeya); उवाच (uvāca) - said;]

(Markandeya said;)

Markandeya said.

श्रुत्वा तु तस्य तद्वाक्यं स विप्रो भृशहर्षितः। द्वितीयमिदमाश्चर्यमित्यचिन्तयत द्विजः ॥०३-१९८-१४॥

śrutvā tu tasya tadvākyaṃ sa vipro bhṛśaharṣitaḥ। dvitīyamidamāścaryamityacintayata dvijaḥ ॥03-198-14॥

[श्रुत्वा (śrutvā) (śrutvā) - having heard; तु (tu) (tu) - but; तस्य (tasya) (tasya) - his; तद्वाक्यं (tadvākyaṃ) (tadvākyaṃ) - those words; स (sa) (sa) - he; विप्रः (vipraḥ) (vipraḥ) - the brāhmaṇa; भृशहर्षितः (bhṛśaharṣitaḥ) (bhṛśaharṣitaḥ) - greatly delighted; द्वितीयम् (dvitīyam) (dvitīyam) - the second; इदम् (idam) (idam) - this; आश्चर्यम् (āścaryam) (āścaryam) - wonder; इति (iti) (iti) - thus; अचिन्तयत् (acintayat) (acintayat) - he thought; द्विजः (dvijaḥ) (dvijaḥ) - the twice-born (brāhmaṇa);]

(Having heard those words of his, he, the brāhmaṇa, greatly delighted, thought, "This is a second wonder.")

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॥

adeśasthaṁ hi te sthānam iti vyādho'bravīddvijam। gṛhaṁ gacchāva bhagavanyadi rocayase'nagha ॥03-198-15॥

[अदेशस्थं (adeśastham) - not-in-right-place; हि (hi) - indeed; ते (te) - your; स्थानम् (sthānam) - place; इति (iti) - thus; व्याधः (vyādhaḥ) - the hunter; अब्रवीत् (abravīt) - said; द्विजम् (dvijam) - to the twice-born (brāhmaṇa); गृहम् (gṛham) - home; गच्छाव (gacchāva) - let us go; भगवन् (bhagavan) - O venerable one; यदि (yadi) - if; रोचयसे (rocayase) - you desire; अनघ (anagha) - O sinless one;]

(Not-in-right-place indeed your place thus the hunter said to the twice-born. Home let us go, O venerable one, if you desire, O sinless one. (03-198-15))

“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॥

bāḍhamityeva saṁhṛṣṭo vipro vacanamabravīt. agratastu dvijaṁ kṛtvā sa jagāma gṛhānprati ॥03-198-16॥

[बाढम् (bāḍham) - certainly; इति (iti) - thus; एव (eva) - indeed; संहृष्टः (saṁhṛṣṭaḥ) - delighted; विप्रः (vipraḥ) - the Brāhmaṇa; वचनम् (vacanam) - word; अब्रवीत् (abravīt) - spoke; अग्रतः (agrataḥ) - ahead; तु (tu) - but; द्विजम् (dvijam) - the Brāhmaṇa; कृत्वा (kṛtvā) - having placed; सः (saḥ) - he; जगाम (jagāma) - went; गृहान् (gṛhān) - to the houses; प्रति (prati) - towards;]

(Certainly—thus indeed delighted, the Brāhmaṇa spoke word. But having placed the Brāhmaṇa ahead, he went towards the houses. (03-198-16))

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॥

praviśya ca gṛhaṃ ramyam āsanena abhipūjitaḥ। pādyam ācamanīyaṃ ca pratigṛhya dvijottamaḥ॥03-198-17॥

[प्रविश्य (praviśya) - having entered; च (ca) - and; गृहं (gṛham) - house; रम्यम् (ramyam) - delightful; आसनेन (āsanena) - with a seat; अभिपूजितः (abhipūjitaḥ) - honored; पाद्यम् (pādyam) - water for washing feet; आचमनीयं (ācamanīyam) - water for sipping; च (ca) - and; प्रतिगृह्य (pratigṛhya) - having received; द्विजोत्तमः (dvijottamaḥ) - the best of twice-born;]

(Having entered the delightful house and (being) honored with a seat, having received water for washing feet and water for sipping, the best of twice-born (did so).)

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॥

tataḥ sukhopaviṣṭas taṃ vyādhaṃ vacanam abravīt। karmaitad vai na sadṛśaṃ bhavataḥ pratibhāti me ॥ anutapye bhṛśaṃ tāta tava ghoreṇa karmaṇā ॥03-198-18॥

[ततः (tataḥ) - then; सुखोपविष्टः (sukhopaviṣṭaḥ) - comfortably-seated; तं (taṃ) - to him; व्याधं (vyādham) - to the hunter; वचनम् (vacanam) - word; speech; अब्रवीत् (abravīt) - said; कर्म (karma) - deed; action; एतत् (etat) - this; वै (vai) - indeed; न (na) - not; सदृशं (sadṛśam) - worthy; suitable; भवतः (bhavataḥ) - of you; प्रतिभाति (pratibhāti) - appears; मे (me) - to me; अनुतप्ये (anutapye) - I grieve; I feel remorse; भृशं (bhṛśam) - greatly; intensely; तात (tāta) - dear one; father; तव (tava) - of yours; घोरेण (ghoreṇa) - terrible; painful; कर्मणा (karmaṇā) - by the deed; by the action; ०३-१९८-१८ (03-198-18) - (03-198-18);]

(Then, comfortably seated, to him, the hunter, (he) said the word: "Indeed, this deed does not appear worthy of you to me. I grieve greatly, dear one, because of your terrible deed." (03-198-18))

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॥

vyādha uvāca॥

[व्याध (vyādha) - hunter; उवाच (uvāca) - said;]

(Hunter said.)

The hunter said.

कुलोचितमिदं कर्म पितृपैतामहं मम। वर्तमानस्य मे धर्मे स्वे मन्युं मा कृथा द्विज ॥०३-१९८-१९॥

kulocitam idaṁ karma pitṛpaitāmahaṁ mama। vartamānasya me dharme sve manyuṁ mā kṛthā dvija॥03-198-19॥

[कुलोचितम् (kulocitam) - appropriate to the family; इदं (idaṁ) - this; कर्म (karma) - action; पितृपैतामहम् (pitṛpaitāmaham) - of fathers and grandfathers; मम (mama) - my; वर्तमानस्य (vartamānasya) - of existing; मे (me) - my; धर्मे (dharme) - in duty; स्वे (sve) - my own; मन्युं (manyuṁ) - anger; मा (mā) - do not; कृथा (kṛthā) - create; द्विज (dvija) - O twice-born;]

(This action appropriate to the family, of (my) fathers and grandfathers, (is) mine. In (my) own existing duty, do not create anger, O twice-born.)

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॥

dhātrā tu vihitaṃ pūrvaṃ karma svaṃ pālayāmyaham। prayatnācca gurū vṛddhau śuśrūṣe'haṃ dvijottama ॥03-198-20॥

[धात्रा (dhātrā) - by the Creator; तु (tu) - but; विहितं (vihitaṃ) - ordained; पूर्वं (pūrvaṃ) - before; कर्म (karma) - action; स्वं (svaṃ) - my own; पालयामि (pālayāmi) - I observe; अहम् (aham) - I; प्रयत्नात् (prayatnāt) - with effort; च (ca) - and; गुरू (gurū) - to the teachers; वृद्धौ (vṛddhau) - to the elders; शुश्रूषे (śuśrūṣe) - I serve; अहम् (aham) - I; द्विजोत्तम (dvijottama) - O best of twice-born;]

(But the action formerly ordained by the Creator, my own, I observe; and with effort, to the teachers and elders, I serve, O best of twice-born.)

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॥

satyaṃ vade nābhyasūye yathāśakti dadāmi ca। devatātithibhṛtyānāmavaśiṣṭena vartaye ॥03-198-21॥

[सत्यं (satyaṃ) - truth; वदे (vade) - I speak; न (na) - not; अभ्यसूये (abhyasūye) - I envy; यथाशक्ति (yathāśakti) - according to (my) ability; ददामि (dadāmi) - I give; च (ca) - and; देवतातिथिभृत्यानाम् (devatātithibhṛtyānām) - for gods, guests, and servants; अवशिष्टेन (avaśiṣṭena) - with what is left over; वर्तये (vartaye) - I subsist;]

(Truth I speak, not I envy, according to ability I give and for gods, guests, and servants, with what is left over, I subsist.)

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॥

na kutsayāmy ahaṃ kiñcin na garhe balavattaram। kṛtam anv eti kartāraṃ purā karma dvijottama ॥03-198-22॥

[न (na) - not; कुत्सयामि (kutsayāmi) - I blame; अहम् (aham) - I; किञ्चित् (kiñcit) - anything; न (na) - not; गर्हे (garhe) - I censure; बलवत्तरम् (balavattaram) - the stronger; कृतम् (kṛtam) - deed; अनु (anu) - after; एति (eti) - follows; कर्तारम् (kartāram) - the doer; पुरा (purā) - formerly; कर्म (karma) - action; द्विजोत्तम (dvijottama) - O best of twice-born;]

(I do not blame anything, I do not censure the stronger. A deed, O best of the twice-born, formerly performed, follows the doer as action.)

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॥

kṛṣigorakṣyavāṇijyam iha lokasya jīvanam। daṇḍanītiḥ trayī vidyā tena lokā bhavanty-uta ॥03-198-23॥

[कृषि (kṛṣi) - agriculture; गो-रक्ष्य (go-rakṣya) - cow-protection; वाणिज्यम् (vāṇijyam) - trade; इह (iha) - here; लोकस्य (lokasya) - of the world; जीवनम् (jīvanam) - livelihood; दण्डनीतिः (daṇḍanītiḥ) - science of governance; त्रयी (trayī) - the three Vedas; विद्या (vidyā) - knowledge; तेन (tena) - by that; लोकाः (lokāḥ) - the worlds; भवन्ति (bhavanti) - exist; उत (uta) - indeed;]

(Agriculture, cow-protection, trade—here, the livelihood of the world. Science of governance, the three Vedas, knowledge—by that, the worlds exist indeed.)

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॥

karma śūdre kṛṣir vaiśye saṅgrāmaḥ kṣatriye smṛtaḥ। brahmacaryaṃ tapo mantrāḥ satyaṃ ca brāhmaṇe sadā॥03-198-24॥

[कर्म (karma) - action; शूद्रे (śūdre) - in the Śūdra; कृषिः (kṛṣiḥ) - agriculture; वैश्ये (vaiśye) - in the Vaiśya; सङ्ग्रामः (saṅgrāmaḥ) - battle; क्षत्रिये (kṣatriye) - in the Kṣatriya; स्मृतः (smṛtaḥ) - is remembered; ब्रह्मचर्यं (brahmacaryaṃ) - celibacy; तपः (tapaḥ) - austerity; मन्त्राः (mantrāḥ) - sacred formulas; सत्यं (satyaṃ) - truth; च (ca) - and; ब्राह्मणे (brāhmaṇe) - in the Brāhmaṇa; सदा (sadā) - always;]

(Action in the Śūdra; agriculture in the Vaiśya; battle in the Kṣatriya is remembered. Celibacy, austerity, sacred formulas, and truth always in the Brāhmaṇa.)

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॥

rājā praśāsti dharmeṇa svakarmaniratāḥ prajāḥ। vikarmāṇaś ca ye kecit tān yunakti svakarmasu ॥03-198-25॥

[राजा (rājā) - king; प्रशास्ति (praśāsti) - rules; धर्मेण (dharmeṇa) - by righteousness; स्वकर्मनिरताः (svakarmaniratāḥ) - engaged in their own duties; प्रजाः (prajāḥ) - subjects; विकर्माणः (vikarmāṇaḥ) - those doing wrong acts; च (ca) - and; ये (ye) - who; केचित् (kecit) - some; तान् (tān) - them; युनक्ति (yunakti) - he joins; स्वकर्मसु (svakarmasu) - in their own duties;]

(The king rules by righteousness, (those) subjects engaged in their own duties; and those who do wrong acts, whoever they are, he joins them to their own duties.)

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॥

bhetavyaṃ hi sadā rājñāṃ prajānām-adhipā hi te। mārayanti vikarmasthaṃ lubdhā mṛgam-iva iṣubhiḥ ॥03-198-26॥

[भेतव्यं (bhetavyam) - to be feared; हि (hi) - indeed; सदा (sadā) - always; राज्ञां (rājñām) - of kings; प्रजानामधिपा (prajānām-adhipā) - lords of the people; हि (hi) - indeed; ते (te) - they; मारयन्ति (mārayanti) - kill; विकर्मस्थं (vikarmastham) - situated in wrong action; लुब्धा (lubdhā) - eager (like hunters); मृगम् (mṛgam) - the animal; इव (iva) - like; इषुभिः (iṣubhiḥ) - with arrows;]

(To be feared indeed always by kings; the lords of the people indeed they kill the one situated in wrong action, eager (like hunters), the animal as with arrows.)

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॥

janakasyeha viprarṣe vikarmastho na vidyate. svakarmaniratā varṇāścatvāro'pi dvijottama ॥03-198-27॥

[जनकस्य (janakasya) - of Janaka; इह (iha) - here; विप्रर्षे (viprarṣe) - O sage among Brahmins; विकर्मस्थो (vikarmasthaḥ) - one engaged in another's duty; न (na) - not; विद्यते (vidyate) - exists; स्वकर्मनिरता (svakarmaniratāḥ) - engaged in their own duties; वर्णाः (varṇāḥ) - classes; चत्वारः (catvāraḥ) - four; अपि (api) - also; द्विजोत्तम (dvijottama) - O best of the twice-born;]

(Of Janaka here, O sage among Brahmins, one engaged in another's duty does not exist. Engaged in their own duties, the four classes also, O best of the twice-born.)

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॥

sa eṣa janako rājā durvṛttam api cet sutam। daṇḍyaṃ daṇḍe nikṣipati tathā na glāti dhārmikam ॥03-198-28॥

[स (sa) - he; एष (eṣa) - this; जनकः (janakaḥ) - Janaka; राजा (rājā) - king; दुर्वृत्तम् (durvṛttam) - wicked; अपि (api) - even; चेत् (cet) - if; सुतम् (sutam) - son; दण्ड्यम् (daṇḍyam) - deserving punishment; दण्डे (daṇḍe) - with punishment; निक्षिपति (nikṣipati) - he inflicts; तथा (tathā) - thus; न (na) - not; ग्लाति (glāti) - becomes weak; धार्मिकं (dhārmikam) - righteousness;]

(He this Janaka king even if son wicked deserving punishment with punishment inflicts, thus not becomes weak (in) righteousness.)

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॥

suyuktacāro nṛpatiḥ sarvaṃ dharmeṇa paśyati। śrīś ca rājyaṃ ca daṇḍaś ca kṣatriyāṇāṃ dvijottama ॥03-198-29॥

[सुयुक्तचारः (suyuktacāraḥ) - of proper conduct; नृपतिः (nṛpatiḥ) - the king; सर्वम् (sarvam) - all; everything; धर्मेण (dharmeṇa) - by righteousness; पश्यति (paśyati) - sees; श्रीः (śrīḥ) - prosperity; च (ca) - and; राज्यम् (rājyaṃ) - kingdom; च (ca) - and; दण्डः (daṇḍaḥ) - punishment; authority; च (ca) - and; क्षत्रियाणाम् (kṣatriyāṇām) - of the Kṣatriyas; द्विजोत्तम (dvijottama) - O best of twice-born;]

(The king of proper conduct sees all by righteousness. Prosperity and kingdom and authority are of the Kṣatriyas, O best of twice-born.)

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॥

rājāno hi svadharmeṇa śriyam icchanti bhūyasīm. sarveṣām eva varṇānāṃ trātā rājā bhavaty uta ॥03-198-30॥

[राजानः (rājānaḥ) - kings; हि (hi) - indeed; स्वधर्मेण (svadharmeṇa) - with own duty; श्रियम् (śriyam) - prosperity; इच्छन्ति (icchanti) - desire; भूयसीम् (bhūyasīm) - greater; सर्वेषाम् (sarveṣām) - of all; एव (eva) - indeed; वर्णानाम् (varṇānām) - of classes; त्राता (trātā) - protector; राजा (rājā) - king; भवति (bhavati) - becomes; उत (uta) - indeed;]

(Kings indeed by their own duty greater prosperity desire. Of all indeed classes protector king becomes indeed.)

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॥

pareṇa hi hatān brahman varāha mahiṣān aham। na svayam hanmi viprarṣe vikrīṇāmi sadā tv aham॥03-198-31॥

[परेण (pareṇa) - by another; by someone else; हि (hi) - indeed; for; हतान् (hatān) - killed (ones); slain; ब्रह्मन् (brahman) - O brahmin; वराह (varāha) - boars; महिषान् (mahiṣān) - buffaloes; अहम् (aham) - I; न (na) - not; स्वयम् (svayam) - myself; by myself; हन्मि (hanmi) - I kill; विप्रर्षे (viprarṣe) - O sage among the twice-born; विक्रिणामि (vikrīṇāmi) - I sell; सदा (sadā) - always; त्वम् (tvam) - you; अहम् (aham) - I;]

(By another indeed slain, O brahmin, boars, buffaloes, I; not myself I kill, O sage among the twice-born, I sell always to you, I.)

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॥

na bhakṣayāmi māṁsāni ṛtugāmī tathā hy aham। sadopavāsī ca tathā naktabhojī tathā dvija ॥03-198-32॥

[न (na) (na) - not; भक्षयामि (bhakṣayāmi) (bhakṣayāmi) - I eat; मांसानि (māṁsāni) (māṁsāni) - fleshes; ऋतुगामी (ṛtugāmī) (ṛtugāmī) - one who follows seasonal observances; तथा (tathā) (tathā) - likewise; हि (hi) (hi) - indeed; truly; अहम् (aham) (aham) - I; सदोपवासी (sadopavāsī) (sadopavāsī) - always fasting; च (ca) (ca) - and; तथा (tathā) (tathā) - likewise; नक्तभोजी (naktabhojī) (naktabhojī) - eating at night; तथा (tathā) (tathā) - likewise; द्विज (dvija) (dvija) - twice-born;]

(Not I eat fleshes, following the seasons likewise indeed I, always fasting and likewise night-eater likewise twice-born.)

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॥

aśīlaś cāpi puruṣo bhūtvā bhavati śīlavān। prāṇihiṁsārataś cāpi bhavate dhārmikaḥ punaḥ॥03-198-33॥

[अशीलः (aśīlaḥ) - without good character; च (ca) - and; अपि (api) - also; पुरुषः (puruṣaḥ) - person; भूत्वा (bhūtvā) - having become; भवति (bhavati) - becomes; शीलवान् (śīlavān) - possessed of good character; प्राणिहिंसारतः (prāṇihiṁsārataḥ) - devoted to harming living beings; च (ca) - and; अपि (api) - also; भवते (bhavate) - becomes; धार्मिकः (dhārmikaḥ) - virtuous; पुनः (punaḥ) - again;]

(And also, a person, having been without good character, becomes possessed of good character; devoted to harming living beings also becomes virtuous again.)

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॥

vyabhicārān narendrāṇāṃ dharmaḥ saṅkīryate mahān। adharmaḥ vardhate cāpi saṅkīryante tathā prajāḥ ॥03-198-34॥

[व्यभिचारात् (vyabhicārāt) - from transgression; नरेन्द्राणां (narendrāṇām) - of kings; धर्मः (dharmaḥ) - dharma; सङ्कीर्यते (saṅkīryate) - becomes mixed; महान् (mahān) - great; अधर्मः (adharmaḥ) - adharma; वर्धते (vardhate) - grows; च (ca) - and; अपि (api) - also; सङ्कीर्यन्ते (saṅkīryante) - are mixed; तथा (tathā) - thus; प्रजाः (prajāḥ) - subjects;]

(From transgression of kings, dharma becomes greatly mixed; adharma grows and also thus subjects are mixed.)

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॥

uruṇḍā vāmanāḥ kubjāḥ sthūlaśīrṣās tathaiva ca। klībāś cāndhāś ca jāyante badhirā lambacūcukāḥ॥ pārthivānām adharmatvāt prajānām abhavaḥ sadā॥03-198-35॥

[उरुण्डाः (uruṇḍāḥ) - those without testicles; वामनाः (vāmanāḥ) - dwarfs; कुब्जाः (kubjāḥ) - hunchbacks; स्थूलशीर्षाः (sthūlaśīrṣāḥ) - those with large heads; तथैव (tathaiva) - in the same way; च (ca) - and; क्लीबाः (klībāḥ) - impotent ones; च (ca) - and; अन्धाः (andhāḥ) - blind ones; च (ca) - and; जायन्ते (jāyante) - are born; बधिराः (badhirāḥ) - deaf ones; लम्बचूचुकाः (lambacūcukāḥ) - those with drooping breasts; पार्थिवानाम् (pārthivānām) - of kings; अधर्मत्वात् (adharmatvāt) - due to unrighteousness; प्रजानाम् (prajānām) - of people; अभवः (abhavaḥ) - defect; deformity; सदा (sadā) - always;]

(Those without testicles, dwarfs, hunchbacks, those with large heads, in the same way; impotent ones and blind ones and are born; deaf ones, those with drooping breasts. Of kings, due to unrighteousness, of people, defect always.)

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॥

sa eṣa rājā janakaḥ sarvaṃ dharmeṇa paśyati। anugṛhṇan-prajāḥ sarvāḥ svadharma-niratāḥ sadā॥03-198-36॥

[स (sa) - he; एष (eṣa) - this; राजा (rājā) - king; जनकः (janakaḥ) - Janaka (proper noun); सर्वं (sarvaṃ) - all; धर्मेण (dharmeṇa) - with righteousness; पश्यति (paśyati) - sees; अनुगृह्णन् (anugṛhṇan) - granting favor; प्रजाः (prajāḥ) - subjects; सर्वाः (sarvāḥ) - all; स्वधर्मनिरताः (svadharma-niratāḥ) - engaged in their own duty; सदा (sadā) - always;]

(He, this king Janaka, sees all with righteousness. Granting favor, the subjects—all—engaged in their own duty, always.)

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॥

ye caiva māṃ praśaṃsanti ye ca nindanti mānavāḥ। sarvān supariṇītena karmaṇā toṣayāmy aham॥03-198-37॥

[ये (ye) - who; (those) who; च एव (ca eva) - and indeed; मां (mām) - me; प्रशंसन्ति (praśaṃsanti) - praise; ये (ye) - who; (those) who; च (ca) - and; निन्दन्ति (nindanti) - criticize; blame; मानवाः (mānavāḥ) - men; humans; सर्वान् (sarvān) - all; सुपरिणीतेन (supariṇītena) - by well-accomplished (well-performed); कर्मणा (karmaṇā) - by action; by deed; तोषयामि (toṣayāmi) - I satisfy; I please; अहम् (aham) - I;]

(Those who indeed praise me, and those men who blame, all by well-accomplished action I satisfy, I.)

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॥

ye jīvanti svadharmeṇa sambhuñjante ca pārthivāḥ. na kiñcidupajīvanti dakṣā utthānaśīlinaḥ ॥03-198-38॥

[ये (ye) - those who; जीवन्ति (jīvanti) - live; स्वधर्मेण (svadharmeṇa) - by their own duty; सम्भुञ्जन्ते (sambhuñjante) - enjoy (rightly); च (ca) - and; पार्थिवाः (pārthivāḥ) - kings; न (na) - not; किञ्चिद् (kiñcid) - anything; उपजीवन्ति (upajīvanti) - subsist (on others); दक्षा (dakṣāḥ) - the skilled; उत्थानशीलिनः (utthānaśīlinaḥ) - the energetic;]

(Those who live by their own duty and kings thus rightly enjoy; the skilled, the energetic do not subsist on anything (from others).)

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॥

śaktyān-nadānaṃ satataṃ titikṣā dharmanityatā। yathārhaṃ pratipūjā ca sarvabhūteṣu vai dayā ॥ tyāgān-nānyatra martyānāṃ guṇās-tiṣṭhanti puruṣe ॥03-198-39॥

[शक्त्या (śaktyā) - by (one's own) ability; अन्नदानं (annadānaṃ) - the giving of food; सततं (satataṃ) - constantly; तितिक्षा (titikṣā) - forbearance; धर्मनित्यता (dharmanityatā) - steadfastness in dharma; यथार्हं (yathārhaṃ) - as is appropriate; प्रतिपूजा (pratipūjā) - reciprocal honoring; च (ca) - and; सर्वभूतेषु (sarvabhūteṣu) - towards all beings; वै (vai) - indeed; दया (dayā) - compassion; त्यागात् (tyāgāt) - from renunciation; न (na) - not; अन्यत्र (anyatra) - elsewhere; मर्त्यानां (martyānām) - of mortals; गुणाः (guṇāḥ) - virtues; तिष्ठन्ति (tiṣṭhanti) - abide; पूरुषे (puruṣe) - in a person;]

(By (one's own) ability, the giving of food constantly, forbearance, steadfastness in dharma, as is appropriate, reciprocal honoring and towards all beings indeed compassion — from renunciation, not elsewhere, of mortals, virtues abide in a person.)

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॥

mṛṣāvādaṃ pariharet kuryāt priyam ayācitaḥ। na ca kāmān na saṃrambhān na dveṣād dharmam utsṛjet॥03-198-40॥

[मृषावादं (mṛṣāvādam) - false speech; परिहरेत् (pariharet) - should avoid; कुर्यात् (kuryāt) - should do; प्रियम् (priyam) - what is pleasant; अयाचितः (ayācitaḥ) - when requested; न (na) - not; च (ca) - and; कामात् (kāmāt) - from desire; न (na) - not; संरम्भात् (saṃrambhāt) - from anger; न (na) - not; द्वेषात् (dveṣāt) - from hatred; धर्मम् (dharmaṃ) - righteousness; उत्सृजेत् (utsṛjet) - should abandon;]

(One should avoid false speech; when asked, one should do what is pleasant. And one should not abandon righteousness from desire, nor from anger, nor from hatred.)

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॥

priye nātibhṛśaṃ hṛṣyedapriye na ca sañjvaret। na muhyedarthakṛcchreṣu na ca dharmaṃ parityajet॥03-198-41॥

[प्रिये (priye) - in pleasant circumstances; न (na) - not; अतिभृशं (atibhṛśam) - excessively; हृष्येत् (hṛṣyet) - should rejoice; अप्रिये (apriye) - in unpleasant circumstances; न (na) - not; च (ca) - and; सञ्ज्वरेत् (sañjvaret) - should be distressed; न (na) - not; मुह्येत् (muhyet) - should be confused; अर्थकृच्छ्रेषु (arthakṛcchreṣu) - in difficulties regarding wealth; न (na) - not; च (ca) - and; धर्मं (dharmaṃ) - righteousness; परित्यजेत् (parityajet) - should abandon;]

(In pleasant circumstances, one should not excessively rejoice; in unpleasant circumstances, one should not be distressed. One should not be confused in wealth-related difficulties, and one should not abandon righteousness.)

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॥

karma cet kiñcid anyat syād itara n na samācaret । yat kalyāṇam abhidhyāyet tatra ātmānam niyojayet ॥03-198-42॥

[कर्म (karma) - action; चेत् (cet) - if; किञ्चित् (kiñcit) - anything; अन्यत् (anyat) - other; स्यात् (syāt) - should be; might be; इतरन् (itaran) - of the other sort; न (na) - not; समाचरेत् (samācaret) - should do; should practice; यत् (yat) - that which; कल्याणम् (kalyāṇam) - auspicious; good; अभिध्यायेत् (abhidhyāyet) - should reflect upon; should contemplate; तत्र (tatra) - there; in that; आत्मानम् (ātmānam) - oneself; नियोजयेत् (niyojayet) - should employ; should engage;]

(If any other action should be (considered), one should not perform the other. That which is auspicious one should contemplate; in that one should engage oneself.)

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॥

na pāpaṃ prati pāpaḥ syāt sādhur eva sadā bhavet। ātmanā eva hataḥ pāpaḥ yaḥ pāpaṃ kartum icchati॥03-198-43॥

[न (na) (na) - not; पापं (pāpaṃ) (pāpaṃ) - evil act; प्रति (prati) (prati) - in return; पापः (pāpaḥ) (pāpaḥ) - sin; स्यात् (syāt) (syāt) - should be; साधुः (sādhur) (sādhuḥ) - good person; एव (eva) (eva) - only; सदा (sadā) (sadā) - always; भवेत् (bhavet) (bhavet) - should be; आत्मना (ātmanā) (ātmanā) - by oneself; एव (eva) (eva) - only; हतः (hataḥ) (hataḥ) - destroyed; पापः (pāpaḥ) (pāpaḥ) - sinful person; यः (yaḥ) (yaḥ) - who; पापं (pāpaṃ) (pāpaṃ) - evil act; कर्तुम् (kartum) (kartum) - to do; इच्छति (icchati) (icchati) - desires;]

(Not evil in return for evil should be; only a good person should always be. By himself alone is the sinner destroyed, who desires to do evil.)

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॥

karma caitad-asādhūnāṃ vṛjinānām asādhu-vat। na dharmo'stīti manvānāḥ śucīn avahasanti ye॥ aśraddadhānā dharmasya te naśyanti na saṃśayaḥ॥03-198-44॥

[कर्म (karma) - action; च (ca) - and; एतत् (etat) - this; असाधूनाम् (asādhūnām) - of the unrighteous; वृजिनानाम् (vṛjinānām) - of the wicked; असाधुवत् (asādhu-vat) - like the unrighteous; न (na) - not; धर्मः (dharmaḥ) - righteousness; अस्ति (asti) - exists; इति (iti) - thus (thinking); मन्वानाः (manvānāḥ) - those thinking; शुचीन् (śucīn) - the pure; अवहसन्ति (avahasanti) - mock, deride; ये (ye) - who; अश्रद्दधाना (aśraddadhānāḥ) - those without faith; धर्मस्य (dharmasya) - in righteousness; ते (te) - they; नश्यन्ति (naśyanti) - perish; न (na) - not; संशयः (saṃśayaḥ) - doubt;]

(Action, and this of the unrighteous, of the wicked, like the unrighteous. Not righteousness exists, thus thinking, those who mock the pure—those without faith in righteousness, they perish, not (is there) doubt.)

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॥

mahādṛtir ivādhmātaḥ pāpo bhavati nityadā। mūḍhānām avaliptānām asāraṃ bhāṣitaṃ bhavet॥ darśayaty antarātmānaṃ divā rūpam ivāṃśumān॥03-198-45॥

[महादृतिः (mahādṛtiḥ) - great bow; इव (iva) - like; आध्मातः (ādhmātaḥ) - overstretched; पापः (pāpaḥ) - evil man; भवति (bhavati) - becomes; नित्यदा (nityadā) - always; मूढानाम् (mūḍhānām) - of fools; अवलिप्तानाम् (avaliptānām) - of the arrogant; असारम् (asāram) - without substance; भाषितम् (bhāṣitam) - speech; भवेत् (bhavet) - becomes; दर्शयति (darśayati) - shows; अन्तरात्मानम् (antarātmānam) - the inner self; दिवा (divā) - by day; रूपम् (rūpam) - form; इव (iva) - like; अंशुमान् (aṃśumān) - the sun;]

(Like a great bow overstretched, an evil man becomes always; of fools, of the arrogant, speech without substance becomes. It shows the inner self, like the sun by day shows form. (03-198-45))

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॥

na loke rājate mūrkhaḥ kevalātmapraśaṁsayā। api ceha mṛjā hīnaḥ kṛtavidyaḥ prakāśate॥03-198-46॥

[न (na) - not; लोके (loke) - in the world; राजते (rājate) - shines; मूर्खः (mūrkhaḥ) - a fool; केवलात्मप्रशंसया (kevalātma-praśaṁsayā) - by mere self-praise; अपि (api) - even; च (ca) - and; इह (iha) - here; मृजा (mṛjā) - by polish; हीनः (hīnaḥ) - deprived; lacking; कृतविद्यः (kṛtavidyaḥ) - who has acquired knowledge; प्रकाशते (prakāśate) - shines;]

(Not in the world shines a fool by mere self-praise. Even here one lacking polish, who has acquired knowledge, shines.)

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॥

abruvan kasyacit nindām ātma-pūjām avaṛṇayan। na kaścid guṇa-sampannaḥ prakāśaḥ bhuvi dṛśyate॥03-198-47॥

[अब्रुवन् (abruvan) - they said; कस्यचित् (kasyacit) - of someone; निन्दाम् (nindām) - censure; आत्मपूजाम् (ātma-pūjām) - self-praise; अवर्णयन् (avaṛṇayan) - they described; न (na) - not; कश्चित् (kaścit) - anyone; गुणसम्पन्नः (guṇa-sampannaḥ) - endowed with virtues; प्रकाशः (prakāśaḥ) - brightness; भुवि (bhuvi) - on earth; दृश्यते (dṛśyate) - is seen;]

(They said censure of someone, describing self-praise. Not anyone endowed with virtues, brightness on earth is seen.)

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॥

vikarmaṇā tapyamānaḥ pāpād viparimucyate. naitat kuryāṃ punar iti dvitīyāt parimucyate ॥03-198-48॥

[विकर्मणा (vikarmaṇā) - by improper action; by evil deed; तप्यमानः (tapyamānaḥ) - suffering; being tormented; पापात् (pāpāt) - from sin; विपरिमुच्यते (viparimucyate) - is completely freed; न (na) - not; एतत् (etat) - this; कुर्यां (kuryām) - I should do; पुनः (punaḥ) - again; इति (iti) - thus; द्वितीयात् (dvitīyāt) - by the second (means); परिमुच्यते (parimucyate) - is released;]

(By evil deed, being tormented, from sin one is completely freed. Not this I should do again—thus, by the second (means), one is released.)

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॥

karmaṇā yena teneha pāpāddvijavarottama। evaṃ śrutiriyaṃ brahman dharmeṣu paridṛśyate ॥03-198-49॥

[कर्मणा (karmaṇā) - by action; by deed; येन (yena) - by which; तेन (tena) - by that; by him; इह (iha) - here; पापात् (pāpāt) - from sin; from evil; द्विजवरोत्तम (dvijavarottama) - O best among twice-born; O excellent Brāhmaṇa; एवं (evaṃ) - thus; in this way; श्रुतिरियम् (śrutiriyam) - this Vedic statement; this teaching; ब्रह्मन् (brahman) - O Brāhmaṇa; धर्मेषु (dharmeṣu) - in the matters of dharma; परिदृश्यते (paridṛśyate) - is recognized; is observed;]

(By action by which by that here from sin O best among twice-born, thus this Vedic statement, O Brāhmaṇa, in dharmas is recognized.)

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॥

pāpāny abuddhva iha purā kṛtāni; prāg dharmaśīlo vinihanti paścāt। dharmo brahman udete pūruṣāṇāṃ; yat kurvate pāpam iha pramādāt॥03-198-50॥

[पापानि (pāpāni) - sins; अबुद्ध्वा (abuddhvā) - without knowing; इह (iha) - here; पुरा (purā) - formerly; कृतानि (kṛtāni) - done; प्राक् (prāk) - before; धर्मशीलः (dharmaśīlaḥ) - righteous person; विनिहन्ति (vinihanti) - destroys; पश्चात् (paścāt) - afterwards; धर्मः (dharmaḥ) - dharma; ब्रह्मन् (brahman) - O Brāhmaṇa; उदते (udate) - rises up; पूरुषाणाम् (pūruṣāṇām) - for men; यत् (yat) - which; कुर्वते (kurvate) - they do; पापम् (pāpam) - sin; इह (iha) - here; प्रमादात् (pramādāt) - from heedlessness;]

(Sins, without knowing, here, formerly, done; before, righteous person, destroys, afterwards. Dharma, O Brāhmaṇa, rises up for men; which, they do, sin, here, from heedlessness.)

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॥

pāpaṃ kṛtvā hi manyeta nāhamasmīti pūruṣaḥ। cikīrṣedeva kalyāṇaṃ śraddadhāno'nasūyakaḥ॥03-198-51॥

[पापं (pāpaṃ) - evil act; कृत्वा (kṛtvā) - having done; हि (hi) - indeed; मन्येत (manyeta) - should think; न (na) - not; अहम् (aham) - I; अस्मीति (asmīti) - am (so), thus; पुरुषः (pūruṣaḥ) - a man; चिकीर्षेत् (cikīrṣet) - should desire to do; एव (eva) - only; कल्याणं (kalyāṇaṃ) - good (deed); श्रद्दधानः (śraddadhānaḥ) - having faith; अनसूयकः (anasūyakaḥ) - not envious;]

(Having done evil act indeed, should think, 'not I am (so),' a man; should desire only good (deed), having faith, not envious.)

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॥

vasanasyeva chidrāṇi sādhūnām vivṛṇoti yaḥ। pāpam cet puruṣaḥ kṛtvā kalyāṇam abhipadyate ॥ mucyate sarva-pāpebhyo mahābhrair iva candramāḥ ॥03-198-52॥

[वसनस्येव (vasanasya eva) - of a garment indeed; छिद्राणि (chidrāṇi) - the holes; साधूनां (sādhūnām) - of the virtuous; विवृणोति (vivṛṇoti) - exposes; यः (yaḥ) - who; पापं (pāpam) - evil; चेत् (cet) - if; पुरुषः (puruṣaḥ) - a person; कृत्वा (kṛtvā) - having done; कल्याणम् (kalyāṇam) - goodness; अभिपद्यते (abhipadyate) - attains; मुच्यते (mucyate) - is freed; सर्वपापेभ्यः (sarva-pāpebhyo) - from all evils; महाभ्रैरिव (mahābhrair iva) - as by the great clouds; चन्द्रमाः (candramāḥ) - the moon;]

(Of a garment indeed the holes of the virtuous exposes who; evil if a person having done, goodness attains; is freed from all evils, as by the great clouds, the moon.)

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॥

yathā ādityaḥ samudyann vai tamaḥ sarvaṃ vyapohati। evaṃ kalyāṇam ātiṣṭhan sarvapāpaiḥ pramucyate ॥03-198-53॥

[यथा (yathā) - just as; आदित्यः (ādityaḥ) - the Sun; समुद्यन् (samudyann) - rising; वै (vai) - indeed; तमः (tamaḥ) - darkness; सर्वं (sarvaṃ) - all; व्यपोहति (vyapohati) - removes; एवम् (evam) - thus; कल्याणम् (kalyāṇam) - auspiciousness; आतिष्ठन् (ātiṣṭhan) - one who adheres; सर्वपापैः (sarvapāpaiḥ) - from all sins; प्रमुच्यते (pramucyate) - is freed;]

(Just as the Sun, indeed, when rising, removes all darkness, thus, one who adheres to auspiciousness is freed from all sins.)

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॥

pāpānāṁ viddhyadhiṣṭhānaṁ lobhameva dvijottama। lubdhāḥ pāpaṁ vyavasyanti narā nātibahuśrutāḥ ॥ adharmā dharmarūpeṇa tṛṇaiḥ kūpā ivāvṛtāḥ ॥03-198-54॥

[पापानां (pāpānāṁ) - of sins; विद्धि (viddhi) - know; अधिष्ठानं (adhiṣṭhānaṁ) - foundation; लोभमेव (lobhameva) - greed indeed; द्विजोत्तम (dvijottama) - O best of twice-born; लुब्धाः (lubdhāḥ) - the greedy; पापं (pāpaṁ) - sin; व्यवस्यन्ति (vyavasyanti) - determine; नराः (narāḥ) - men; नातिबहुश्रुताः (nātibahuśrutāḥ) - not very learned; अधर्माः (adharmāḥ) - unrighteous acts; धर्मरूपेण (dharmarūpeṇa) - in the form of righteousness; तृणैः (tṛṇaiḥ) - with grass; कूपाः (kūpāḥ) - wells; इव (iva) - like; आवृताः (āvṛtāḥ) - covered;]

(Of sins, know the foundation is greed indeed, O best of twice-born. The greedy determine sin, men not very learned. Unrighteous acts, in the form of righteousness, with grass, wells like covered. (03-198-54))

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॥

teṣāṃ damaḥ pavitrāṇi pralāpā dharmasaṃśritāḥ। sarvaṃ hi vidyate teṣu śiṣṭācāraḥ sudurlabhaḥ॥03-198-55॥

[तेषां (teṣām) - of them; दमः (damaḥ) - self-restraint; पवित्राणि (pavitrāṇi) - pure (things); प्रलापा (pralāpā) - utterances; धर्मसंश्रिताः (dharmasaṃśritāḥ) - supported by dharma; सर्वं (sarvaṃ) - all; हि (hi) - indeed; विद्यते (vidyate) - exists; तेषु (teṣu) - among them; शिष्टाचारः (śiṣṭācāraḥ) - conduct of the virtuous; सुदुर्लभः (sudurlabhaḥ) - very difficult to obtain;]

(Of them, self-restraint, (their) pure utterances are supported by dharma. Indeed, all exists among them, conduct of the virtuous is very difficult to obtain.)

Among them, self-restraint and pure speech are grounded in righteousness; in all respects, virtuous conduct is exceedingly rare. (03-198-55)

मार्कण्डेय उवाच॥

mārkaṇḍeya uvāca॥

[मार्कण्डेय (mārkaṇḍeya) - Markandeya; (name of the sage); उवाच (uvāca) - said; spoke;]

(Markandeya said;)

Markandeya said.

स तु विप्रो महाप्राज्ञो धर्मव्याधमपृच्छत। शिष्टाचारं कथमहं विद्यामिति नरोत्तम ॥ एतन्महामते व्याध प्रब्रवीहि यथातथम् ॥०३-१९८-५६॥

sa tu vipro mahāprājño dharmavyādham apṛcchata. śiṣṭācāraṃ katham ahaṃ vidyām iti narottama ॥ etan mahāmate vyādha prabravīhi yathātatham ॥03-198-56॥

[स (sa) - he; तु (tu) - but; विप्रः (vipraḥ) - brāhmaṇa; महाप्राज्ञः (mahāprājñaḥ) - very wise one; धर्मव्याधम् (dharmavyādham) - Dharmavyādha; अपृच्छत् (apṛcchat) - asked; शिष्टाचारम् (śiṣṭācāram) - proper conduct; कथम् (katham) - how; अहम् (aham) - I; विद्याम् (vidyām) - may know; इति (iti) - thus; नरोत्तम (narottama) - O best of men; एतत् (etat) - this; महामते (mahāmate) - O great-minded one; व्याध (vyādha) - O Vyādha; प्रब्रवीहि (prabravīhi) - speak; यथा (yathā) - as; तथम् (tatham) - just; truly;]

(He but the brāhmaṇa, very wise, Dharmavyādha asked. Proper conduct, how I may know, thus, O best of men. This, O great-minded one, O Vyādha, speak as it is, truly.)

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॥

vyādha uvāca॥

[व्याध (vyādha) - hunter; उवाच (uvāca) - said;]

(Hunter said)

The hunter said.

यज्ञो दानं तपो वेदाः सत्यं च द्विजसत्तम। पञ्चैतानि पवित्राणि शिष्टाचारेषु नित्यदा ॥०३-१९८-५७॥

yajño dānaṃ tapo vedāḥ satyaṃ ca dvijasattama। pañcaitāni pavitrāṇi śiṣṭācāreṣu nityadā ॥03-198-57॥

[यज्ञः (yajñaḥ) - sacrifice; दानम् (dānam) - gift; तपः (tapaḥ) - austerity; वेदाः (vedāḥ) - Vedas; सत्यम् (satyaṃ) - truth; च (ca) - and; द्विजसत्तम (dvijasattama) - O best of twice-born; पञ्च (pañca) - five; एतानि (etāni) - these; पवित्राणि (pavitrāṇi) - purifiers; शिष्टाचारेषु (śiṣṭācāreṣu) - among the good practices; नित्यदा (nityadā) - always;]

(Sacrifice, gift, austerity, Vedas, and truth—and, O best of twice-born—these five purifiers among the good practices always.)

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॥

kāmakrodhau vaśe kṛtvā dambhaṃ lobham anārjavam। dharma ityeva santuṣṭās te śiṣṭāḥ śiṣṭasammatāḥ ॥03-198-58॥

[कामक्रोधौ (kāmakrodhau) - desire and anger; वशे (vaśe) - in control; कृत्वा (kṛtvā) - having made; दम्भं (dambham) - hypocrisy; लोभम् (lobham) - greed; अनार्जवम् (anārjavam) - dishonesty; धर्म (dharma) - righteousness; इति (iti) - thus; एव (eva) - indeed; सन्तुष्टाः (santuṣṭāḥ) - satisfied; ते (te) - they; शिष्टाः (śiṣṭāḥ) - the cultured (ones); शिष्टसंमताः (śiṣṭasammatāḥ) - approved by the cultured;]

(Having made desire and anger under control, (and having left) hypocrisy, greed, and dishonesty, satisfied only with righteousness — they are the cultured, approved by the cultured.)

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॥

na teṣāṃ vidyate'vṛttaṃ yajña-svādhyāya-śīlinām. ācāra-pālanaṃ caiva dvitīyaṃ śiṣṭa-lakṣaṇam ॥03-198-59॥

[न (na) - not; तेषां (teṣāṃ) - of those; विद्यते (vidyate) - is found; अवृत्तं (avṛttaṃ) - improper conduct; यज्ञस्वाध्यायशीलिनाम् (yajña-svādhyāya-śīlinām) - of those devoted to sacrifice and self-study; आचारपालनं (ācāra-pālanaṃ) - observance of good conduct; च (ca) - and; एव (eva) - indeed; द्वितीयं (dvitīyaṃ) - the second; शिष्टलक्षणम् (śiṣṭa-lakṣaṇam) - mark of the virtuous;]

(Not of those is found improper conduct, of those devoted to sacrifice and self-study. Observance of good conduct indeed is the second mark of the virtuous. (03-198-59))

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॥

guruśuśrūṣaṇaṁ satyamakrodho dānameva ca। etaccatuṣṭayaṁ brahmañśiṣṭācāreṣu nityadā ॥03-198-60॥

[गुरुशुश्रूषणम् (guruśuśrūṣaṇam) - service to the teacher; सत्यम् (satyam) - truth; अक्रोधः (akrodhaḥ) - absence of anger; दानम् (dānam) - giving; एव (eva) - indeed; च (ca) - and; एतत् (etat) - this; चतुष्टयम् (catuṣṭayam) - group of four; ब्रह्मन् (brahman) - O Brāhmaṇa; शिष्टाचारेषु (śiṣṭācāreṣu) - in the customs of the wise; नित्यदा (nityadā) - always;]

(Service to the teacher, truth, absence of anger, giving indeed and this group of four, O Brāhmaṇa, in the customs of the wise, always.)

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॥

śiṣṭācāre manaḥ kṛtvā pratiṣṭhāpya ca sarvaśaḥ। yām ayaṃ labhate tuṣṭiṃ sā na śakyā hy ato 'nyathā॥03-198-61॥

[शिष्टाचारे (śiṣṭācāre) - in proper conduct; in the behavior of the virtuous; मनः (manaḥ) - mind; कृत्वा (kṛtvā) - having made; प्रतिष्ठाप्य (pratiṣṭhāpya) - having established; च (ca) - and; सर्वशः (sarvaśaḥ) - entirely; completely; याम् (yām) - which; अयम् (ayam) - this (person); लभते (labhate) - obtains; तुष्टिम् (tuṣṭim) - satisfaction; सा (sā) - she; that; न (na) - not; शक्या (śakyā) - possible; to be attained; हि (hi) - indeed; अतः (ataḥ) - from this; hence; अन्यथा (anyathā) - otherwise; in another way;]

(Having fixed the mind in proper conduct and having established it entirely, the satisfaction which this (person) obtains, that is not possible otherwise indeed hence.)

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॥

vedasyopaniṣatsatyaṃ satyasyopaniṣaddamaḥ। damasyopaniṣattyāgaḥ śiṣṭācāreṣu nityadā ॥03-198-62॥

[वेदस्य (vedasya) - of the Veda; उपनिषत् (upaniṣat) - essence; सत्यं (satyaṃ) - truth; सत्यस्य (satyasya) - of truth; उपनिषत् (upaniṣat) - essence; दमः (damaḥ) - self-restraint; दमस्य (damasya) - of self-restraint; उपनिषत् (upaniṣat) - essence; त्यागः (tyāgaḥ) - renunciation; शिष्टाचारेषु (śiṣṭācāreṣu) - in the conduct of the virtuous; नित्यदा (nityadā) - always; ॥०३-१९८-६२॥ (॥03-198-62॥) -;]

(Of the Veda, the essence is truth; of truth, the essence is self-restraint; of self-restraint, the essence is renunciation; always in the conduct of the virtuous.)

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॥

ye tu dharmamasūyante buddhimohānvitā narāḥ। apathā gacchatāṃ teṣāmanuyātāpi pīḍyate॥03-198-63॥

[ये (ye) - who; (those who); तु (tu) - but; however; धर्ममसूयन्ते (dharmamasūyante) - envy (oppose, begrudge) dharma (righteousness); बुद्धिमोहान्विता (buddhimohānvitā) - endowed with delusion (moha) of intellect (buddhi); नराः (narāḥ) - men; people; अपथा (apathā) - on the wrong path; गच्छतां (gacchatāṃ) - of those who go; तेषाम् (teṣām) - of them; अनुयाता (anuyātā) - the follower; one who follows; अपि (api) - even; also; पीड्यते (pīḍyate) - is tormented; is afflicted;]

(But those men who, being endowed with delusion of intellect, envy dharma—of those who go on the wrong path, even their follower is afflicted.)

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॥

ye tu śiṣṭāḥ suniyatāḥ śrutityāgaparāyaṇāḥ। dharmyaṃ panthānam ārūḍhāḥ satyadharmaparāyaṇāḥ॥03-198-64॥

[ये (ye) - who; (those) who; तु (tu) - but; however; शिष्टाः (śiṣṭāḥ) - the disciplined; the well-mannered; सुनियताः (suniyatāḥ) - well-controlled; highly disciplined; श्रुतित्यागपरायणाः (śrutityāgaparāyaṇāḥ) - devoted to the renunciation of (mere) scriptural hearing; धर्म्यं (dharmyam) - righteous; relating to dharma; पन्थानम् (panthānam) - path; way; आरूढाः (ārūḍhāḥ) - ascended; undertaken; embarked upon; सत्यधर्मपरायणाः (satyadharmaparāyaṇāḥ) - devoted to truth and righteousness;]

(Who, however, disciplined, well-controlled, devoted to the renunciation of scriptural authority, righteous path ascended, devoted to truth and righteousness.)

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॥

niyacchanti parāṃ buddhiṃ śiṣṭācārānvitā narāḥ। upādhyāya-mate yuktāḥ sthityā dharmārtha-darśinaḥ ॥03-198-65॥

[नियच्छन्ति (niyacchanti) - restrain; परां (parāṃ) - supreme; बुद्धिं (buddhiṃ) - understanding; शिष्टाचारान्विता (śiṣṭācārānvitāḥ) - possessed of proper conduct; नराः (narāḥ) - men; उपाध्यायमते (upādhyāya-mate) - in the opinion of the teacher; युक्ताः (yuktāḥ) - engaged; स्थित्या (sthityā) - by conduct; धर्मार्थदर्शिनः (dharmārtha-darśinaḥ) - seeing righteousness and purpose/in righteousness and benefit;]

(Men possessed of proper conduct restrain the supreme understanding; engaged in the opinion of the teacher; by conduct, seeing righteousness and purpose.)

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॥

nāstikān bhinna-maryādān krūrān pāpa-matau sthitān। tyaja tān jñānam āśritya dhārmikān upasevya ca ॥03-198-66॥

[नास्तिकान् (nāstikān) - atheists; भिन्नमर्यादान् (bhinna-maryādān) - those who have violated boundaries; क्रूरान् (krūrān) - cruel ones; पापमतौ (pāpa-matau) - who have a sinful opinion; स्थितान् (sthitān) - those who are abiding; त्यज (tyaja) - abandon; तान् (tān) - them; ज्ञानम् (jñānam) - knowledge; आश्रित्य (āśritya) - resorting to; धार्मिकान् (dhārmikān) - the righteous; उपसेव्य (upasevya) - serve; च (ca) - and;]

(Atheists, those who have violated boundaries, cruel ones, those who are abiding in a sinful opinion—abandon them, resorting to knowledge; the righteous serve and.)

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॥

kāma-lobha-grahākīrṇāṃ pañcendriya-jalāṃ nadīm। nāvaṃ dhṛtimayīṃ kṛtvā janma-durgāṇi santara ॥03-198-67॥

[काम (kāma) - desire; लोभ (lobha) - greed; ग्रहाकीर्णां (grahākīrṇām) - filled with crocodiles; पञ्चेन्द्रिय (pañca-indriya) - five senses; जलां (jalām) - having water; नदीम् (nadīm) - river; नावं (nāvam) - boat; धृतिमयीं (dhṛtimayīm) - made of steadfastness; कृत्वा (kṛtvā) - having made; जन्मदुर्गाणि (janma-durgāṇi) - the fortresses of birth; सन्तर (santara) - cross over;]

(Desire, greed, filled with crocodiles, five-senses-water river; boat made of steadfastness having made, the fortresses of birth cross over.)

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॥

krameṇa sañcito dharmo buddhi-yoga-mayo mahān। śiṣṭācāre bhavet sādhu rāgaḥ śukleva vāsasi॥03-198-68॥

[क्रमेण (krameṇa) - by stages; by degrees; सञ्चितः (sañcitaḥ) - accumulated; धर्मः (dharmaḥ) - duty; righteousness; बुद्धि-योगमयः (buddhi-yoga-mayaḥ) - composed of union with understanding; महान् (mahān) - great; शिष्टाचारे (śiṣṭācāre) - in the conduct of the learned; भवेत् (bhavet) - may it be; let it be; साधू (sādhu) - good; excellent; रागः (rāgaḥ) - attachment; affection; शुक्ले (śukle) - on white (cloth); इव (iva) - like; as; वाससि (vāsasi) - in garment;]

(By degrees, accumulated righteousness, composed of union with understanding, great; in the conduct of the learned, let attachment be good, like (color) on white garment.)

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॥

ahiṃsā satyavacanaṃ sarvabhūtahitaṃ param। ahiṃsā paramo dharmaḥ sa ca satye pratiṣṭhitaḥ ॥ satye kṛtvā pratiṣṭhāṃ tu pravartante pravṛttayaḥ ॥03-198-69॥

[अहिंसा (ahiṃsā) - non-violence; सत्यवचनं (satyavacanaṃ) - truthful speech; सर्वभूतहितं (sarvabhūtahitaṃ) - welfare of all beings; परम् (param) - supreme; अहिंसा (ahiṃsā) - non-violence; परमः (paramaḥ) - supreme; धर्मः (dharmaḥ) - duty; स (sa) - it; च (ca) - and; सत्ये (satye) - on truth; प्रतिष्ठितः (pratiṣṭhitaḥ) - established; सत्ये (satye) - in truth; कृत्वा (kṛtvā) - having made; प्रतिष्ठां (pratiṣṭhāṃ) - foundation; तु (tu) - but; प्रवर्तन्ते (pravartante) - arise; प्रवृत्तयः (pravṛttayaḥ) - activities;]

(Non-violence, truthful speech, the welfare of all beings—(these are) supreme. Non-violence is the supreme duty; it also is established on truth. Having made truth the foundation, indeed, activities arise.)

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॥

satyam eva garīyas tu śiṣṭācāra-niṣevitam। ācāraś ca satāṃ dharmaḥ santaś cācāra-lakṣaṇāḥ ॥03-198-70॥

[सत्यम् (satyam) - truth; एव (eva) - indeed; गरीयः (garīyaḥ) - greater; तु (tu) - but; शिष्टाचारनिषेवितम् (śiṣṭācāra-niṣevitam) - observed by the conduct of the virtuous; आचारः (ācāraḥ) - conduct; च (ca) - and; सताम् (satām) - of the good; धर्मः (dharmaḥ) - righteousness; सन्तः (santaḥ) - the virtuous; च (ca) - and; आचारलक्षणाः (ācāra-lakṣaṇāḥ) - characterized by conduct;]

(Truth indeed is greater but (that which is) observed by the conduct of the virtuous. And conduct is the righteousness of the good, and the virtuous are characterized by conduct. (03-198-70))

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॥

yo yathāprakṛtir jantuḥ svāṃ svāṃ prakṛtim aśnute। pāpātmā krodhakāmādīn doṣān āpnoty anātmavān ॥03-198-71॥

[यो (yaḥ) - who; यथा (yathā) - according to; as; प्रकृतिः (prakṛtiḥ) - nature; जन्तुः (jantuḥ) - creature; स्वां (svām) - own; स्वां (svām) - own; प्रकृतिम् (prakṛtim) - nature; अश्नुते (aśnute) - attains; reaches; पापात्मा (pāpātmā) - an evil-souled (one); क्रोधकामादीन् (krodhakāmādīn) - anger, desire and others; दोषान् (doṣān) - faults; defects; आप्नोति (āpnoti) - attains; acquires; अनात्मवान् (anātmavān) - one without self-restraint;]

(Who, as is (his) nature, the creature (each) attains each his own nature. The evil-souled attains faults such as anger, desire, one without self-restraint.)

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॥

ārambho nyāyayukto yaḥ sa hi dharma iti smṛtaḥ. anācāras tv adharma iti etac chiṣṭānuśāsanam ॥03-198-72॥

[आरम्भः (ārambhaḥ) - beginning; न्याययुक्तः (nyāyayuktaḥ) - accompanied by justice; यः (yaḥ) - which; सः (saḥ) - that; हि (hi) - indeed; धर्मः (dharmaḥ) - righteousness; इति (iti) - thus; स्मृतः (smṛtaḥ) - has been declared; अनाचारः (anācāraḥ) - improper conduct; तु (tu) - but; अधर्मः (adharmaḥ) - unrighteousness; इति (iti) - thus; एतत् (etat) - this; शिष्ट (śiṣṭa) - the learned; अनुशासनम् (anuśāsanam) - instruction;]

(The beginning which is accompanied by justice, that indeed (is) righteousness thus has been declared. Improper conduct, but, (is) unrighteousness thus. This (is) the instruction of the learned.)

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॥

akrudhyyanto'nasūyanto nirahaṅkāramatsarāḥ। ṛjavaḥ śamasampannāḥ śiṣṭācārā bhavanti te॥03-198-73॥

[अक्रुध्यन्तः (akrudhyyantaḥ) - not becoming angry; अनसूयन्तः (anasūyantaḥ) - not being envious; निरहङ्कारमत्सराः (nirahaṅkāramatsarāḥ) - free from pride and jealousy; ऋजवः (ṛjavaḥ) - upright; शमसम्पन्नाः (śamasampannāḥ) - endowed with tranquility; शिष्टाचारा (śiṣṭācārā) - conducting themselves according to the manner of the virtuous; भवन्ति (bhavanti) - are; ते (te) - they;]

(Not becoming angry, not being envious, free from pride and jealousy, upright, endowed with tranquility, behaving according to the conduct of the virtuous, they are.)

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॥

traividyavṛddhāḥ śucayo vṛttavanto manasvinaḥ। guruśuśrūṣavo dāntāḥ śiṣṭācārā bhavantyuta ॥03-198-74॥

[त्रैविद्यवृद्धाः (traividyavṛddhāḥ) - those advanced in the three Vedas; शुचयः (śucayaḥ) - pure ones; वृत्तवन्तः (vṛttavantaḥ) - possessing good conduct; मनस्विनः (manasvinaḥ) - of strong mind; गुरुशुश्रूषवः (guruśuśrūṣavaḥ) - those who serve the guru; दान्ताः (dāntāḥ) - self-controlled; शिष्टाचारा (śiṣṭācārā) - of noble conduct; भवन्ति (bhavanti) - become; उत (uta) - indeed;]

(Those advanced in the three Vedas, pure ones, possessing good conduct, of strong mind, those who serve the guru, self-controlled, of noble conduct, become indeed.)

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॥

teṣām adīnasattvānāṃ duṣkarācārakarmaṇām। svaiḥ karmabhiḥ satkṛtānāṃ ghoratvaṃ sampraṇaśyati ॥03-198-75॥

[तेषाम् (teṣām) - of them; अदीनसत्त्वानाम् (adīnasattvānām) - of the unfaint-hearted (of strong courage, undepressed in spirit); दुष्कराचारकर्मणाम् (duṣkara-ācāra-karmaṇām) - whose actions and conduct are arduous; स्वैः (svaiḥ) - by their own; कर्मभिः (karmabhiḥ) - actions; सत्कृतानाम् (satkṛtānām) - who are honored; घोरत्वं (ghoratvaṃ) - terribleness; सम्प्रणश्यति (sampraṇaśyati) - is completely destroyed;]

(Of them, of the unfaint-hearted, whose conduct and actions are arduous, by their own actions, of those who are honored, the terribleness is completely destroyed.)

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॥

taṁ sadācāram āścaryaṁ purāṇaṁ śāśvataṁ dhruvam। dharmaṁ dharmeṇa paśyantaḥ svargaṁ yānti manīṣiṇaḥ॥03-198-76॥

[तं (taṁ) - that; सदाचारम् (sadācāram) - good conduct; आश्चर्यम् (āścaryam) - wonderful; पुराणम् (purāṇam) - ancient; शाश्वतम् (śāśvatam) - eternal; ध्रुवम् (dhruvam) - constant; धर्मम् (dharmaṁ) - righteousness; धर्मेण (dharmeṇa) - by righteousness; पश्यन्तः (paśyantaḥ) - seeing; स्वर्गम् (svargam) - heaven; यान्ति (yānti) - go; मनीषिणः (manīṣiṇaḥ) - the wise;]

(That good conduct, wonderful, ancient, eternal, constant, righteousness by righteousness seeing, heaven go the wise.)

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॥

āstikā mānahīnāś ca dvijātijanapūjakāḥ। śrutavṛttopasampannāḥ te santaḥ svargagāminaḥ ॥03-198-77॥

[आस्तिकाः (āstikāḥ) - believers (in Vedas); मानहीनाः (mānahīnāḥ) - devoid of pride; च (ca) - and; द्विजातिजनपूजकाः (dvijātijanapūjakāḥ) - worshippers of the twice-born; श्रुतवृत्तोपसम्पन्नाः (śrutavṛttopasampannāḥ) - endowed with disciplined conduct as per Vedas; ते (te) - they; सन्तः (santaḥ) - the good ones; स्वर्गगामिनः (svargagāminaḥ) - goers to heaven;]

(Believers (in Vedas), devoid of pride, and worshippers of the twice-born, endowed with disciplined conduct as per Vedas, they—the good ones—are goers to heaven.)

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॥

vedoktaḥ paramo dharmo dharmaśāstreṣu ca aparaḥ। śiṣṭācīrṇaś ca śiṣṭānāṃ trividhaṃ dharmalakṣaṇam ॥03-198-78॥

[वेदोक्तः (vedoktaḥ) - stated in the Veda; परमः (paramaḥ) - supreme; धर्मः (dharmaḥ) - righteousness; धर्मशास्त्रेषु (dharmaśāstreṣu) - in the treatises on Dharma (law codes); च (ca) - and; अपरः (aparaḥ) - other; शिष्टाचीर्णः (śiṣṭācīrṇaḥ) - practiced by the good (cultured); च (ca) - and; शिष्टानां (śiṣṭānāṃ) - of the good (cultured people); त्रिविधं (trividham) - threefold; धर्मलक्षणम् (dharmalakṣaṇam) - mark of righteousness;]

(Stated in the Veda, supreme righteousness; in the law codes, and other; practiced by the good, and of the good, threefold mark of righteousness.)

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॥

pāraṇaṃ cāpi vidyānāṃ tīrthānām avagāhanam। kṣamā satyārjavaṃ śaucaṃ śiṣṭācāra-nidarśanam ॥03-198-79॥

[पारणम् (pāraṇam) - breaking of fast; च (ca) - and; अपि (api) - also; विद्यानाम् (vidyānām) - of knowledges; तीर्थानाम् (tīrthānām) - of sacred places; अवगाहनम् (avagāhanam) - bathing; क्षमा (kṣamā) - forgiveness; सत्य-अर्जवम् (satya-arjavam) - truth and straightforwardness; शौचम् (śaucam) - purity; शिष्टाचार-निदर्शनम् (śiṣṭācāra-nidarśanam) - example of right conduct;]

(Breaking of fast and also of knowledges, bathing in sacred places, forgiveness, truth and straightforwardness, purity, example of right conduct.)

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॥

sarvabhūtadayāvanto ahiṁsāniratāḥ sadā। paruṣaṁ na prabhāṣante sadā santo dvijapriyāḥ ॥03-198-80॥

[सर्वभूतदयावन्तः (sarvabhūtadayāvantaḥ) - possessed of compassion for all beings; अहिंसानिरताः (ahiṁsāniratāḥ) - devoted to non-violence; सदा (sadā) - always; परुषं (paruṣam) - harsh (speech); न (na) - not; प्रभाषन्ते (prabhāṣante) - they speak; सदा (sadā) - always; सन्तः (santaḥ) - the good (people); द्विजप्रियाः (dvijapriyāḥ) - dear to the twice-born (Brahmins);]

(Possessed of compassion for all beings, devoted to non-violence, always; harsh (speech) not they speak; always the good (people) dear to the twice-born.)

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॥

śubhānāmaśubhānāṃ ca karmaṇāṃ phalasañcaye। vipākam abhijānanti te śiṣṭāḥ śiṣṭasaṃmatāḥ ॥03-198-81॥

[शुभानाम् (śubhānām) - of auspicious; अशुभानाम् (aśubhānām) - of inauspicious; च (ca) - and; कर्मणाम् (karmaṇām) - of actions; फलसञ्चये (phalasañcaye) - in the accumulation of results; विपाकम् (vipākam) - the ripening; अभिजानन्ति (abhijānanti) - they recognize; ते (te) - they; शिष्टाः (śiṣṭāḥ) - the noble ones; शिष्टसंमताः (śiṣṭasaṃmatāḥ) - approved by the noble;]

(Of auspicious, of inauspicious and of actions, in the accumulation of results, the ripening, they recognize, they, the noble ones, approved by the noble.)

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॥

nyāyopetā guṇopetāḥ sarvalokahitaiṣiṇaḥ। santaḥ svargajitaḥ śuklāḥ saṁniviṣṭāś ca satpathe ॥03-198-82॥

[न्यायोपेता (nyāyopetā) - endowed with justice; गुणोपेताः (guṇopetāḥ) - endowed with virtues; सर्वलोकहितैषिणः (sarvalokahitaiṣiṇaḥ) - desiring the welfare of all people; सन्तः (santaḥ) - the good; स्वर्गजितः (svargajitaḥ) - those who have conquered heaven; शुक्लाः (śuklāḥ) - the pure; संनिविष्टाः (saṁniviṣṭāḥ) - settled; च (ca) - and; सत्पथे (satpathe) - in the good path;]

(Endowed with justice, endowed with virtues, desiring the welfare of all people, the good, those who have conquered heaven, the pure, settled and in the good path.)

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॥

dātāraḥ saṁvibhaktāro dīnānugrahakāriṇaḥ। sarvabhūtadayāvantaste śiṣṭāḥ śiṣṭasaṁmatāḥ ॥03-198-83॥

[दातारः (dātāraḥ) - givers; संविभक्तारः (saṁvibhaktāraḥ) - those who distribute (equally); दीनानुग्रहकारिणः (dīnānugrahakāriṇaḥ) - those who do acts of favor to the distressed; सर्वभूतदयावन्तः (sarvabhūtadayāvantaḥ) - those possessing compassion towards all beings; ते (te) - they; शिष्टाः (śiṣṭāḥ) - noble; शिष्टसंमताः (śiṣṭasaṁmatāḥ) - approved by the noble;]

(Givers, those who distribute (equally), those who do acts of favor to the distressed, those possessing compassion towards all beings—they are noble, approved by the noble.)

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॥

sarvapūjyāḥ śrutadhanās tathaiva ca tapasvinaḥ। dānanityāḥ sukhāṃllokān āpnuvantīha ca śriyam ॥03-198-84॥

[सर्वपूज्याः (sarvapūjyāḥ) - worthy of honor by all; श्रुतधनाः (śrutadhanāḥ) - rich in learning; तथैव (tathaiva) - likewise; च (ca) - and; तपस्विनः (tapasvinaḥ) - ascetics; दाननित्याः (dānanityāḥ) - always devoted to giving; सुखान् (sukhān) - happinesses (pleasures); लोकान् (lokān) - worlds; आप्नुवन्ति (āpnuvanti) - attain; इह (iha) - here; च (ca) - and; श्रियं (śriyam) - prosperity;]

(Worthy of honor by all, rich in learning, likewise and ascetics, always devoted to giving, happinesses worlds attain here and prosperity.)

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॥

pīḍayā ca kalatrasya bhṛtyānāṃ ca samāhitāḥ। atiśaktyā prayacchanti santaḥ sadbhiḥ samāgatāḥ॥03-198-85॥

[पीडया (pīḍayā) - with suffering;— च (ca) - and;— कलत्रस्य (kalatrasya) - of the wife;— भृत्यानां (bhṛtyānāṃ) - of the servants;— च (ca) - and;— समाहिताः (samāhitāḥ) - concerned;— अतिशक्त्या (atiśaktyā) - beyond capacity;— प्रयच्छन्ति (prayacchanti) - they give;— सन्तः (santaḥ) - the good people;— सद्भिः (sadbhiḥ) - with the virtuous;— समागताः (samāgatāḥ) - coming together;—;]

(With the suffering of the wife and of the servants, concerned, beyond capacity, the good people, with the virtuous, coming together, they give.)

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॥

lokayātrāṃ ca paśyanto dharmam-ātmahitāni ca। evaṃ santo vartamānā edhante śāśvatīḥ samāḥ ॥03-198-86॥

[लोकयात्राम् (lokayātrām) - the course of the world; च (ca) - and; पश्यन्तः (paśyantaḥ) - seeing; धर्मम् (dharmam) - righteousness; आत्महितानि (ātmahitāni) - actions beneficial to oneself; च (ca) - and; एवम् (evam) - thus; सन्तः (santaḥ) - good people; वर्तमानाः (vartamānāḥ) - living; एधन्ते (edhante) - prosper; शाश्वतीः (śāśvatīḥ) - eternal; समाः (samāḥ) - years;]

(Seeing the course of the world and righteousness and actions beneficial to oneself, thus the good people living prosper for eternal years.)

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॥

ahiṃsā satyavacanam-anṛśaṃsyam-athārjavam। adroho nātimānaś-ca hrīs-titikṣā damaḥ śamaḥ ॥03-198-87॥

[अहिंसा (ahiṃsā) - non-violence; सत्यवचनम् (satyavacanam) - truthful speech; अनृशंस्यम् (anṛśaṃsyam) - non-cruelty; अथ (atha) - and; आर्जवम् (ārjavam) - straightforwardness; अद्रोहः (adrohaḥ) - absence of enmity; न (na) - not; अतिमानः (atimānaḥ) - arrogance (pride); च (ca) - and; ह्रीः (hrīs) - modesty; तितिक्षा (titikṣā) - forbearance; दमः (damaḥ) - self-control; शमः (śamaḥ) - tranquillity;]

(Non-violence, truthful speech, non-cruelty, and straightforwardness; absence of enmity, not (having) arrogance, and modesty, forbearance, self-control, tranquillity.)

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॥

dhīmanto dhṛtimantaś ca bhūtānām anukampakāḥ। akāma-dveṣa-saṁyuktās te santo loka-satkṛtāḥ॥03-198-88॥

[धीमन्तः (dhīmantaḥ) - possessing intelligence; धृतिमन्तः (dhṛtimantaḥ) - possessing fortitude; च (ca) - and; भूतानाम् (bhūtānām) - of beings; अनुकम्पकाः (anukampakāḥ) - compassionate; अकामद्वेषसंयुक्ताः (akāma-dveṣa-saṁyuktāḥ) - joined with absence of desire and hatred; ते (te) - they; सन्तः (santaḥ) - the good; लोकसत्कृताः (loka-satkṛtāḥ) - respected by the world;]

(Possessing intelligence, possessing fortitude, and compassionate to beings, joined with absence of desire and hatred, they, the good, respected by the world.)

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॥

trīṇyeva tu padānyāhuḥ satāṃ vṛttamanuttamam। na druhyec caiva dadyāc ca satyaṃ caiva sadā vadet ॥03-198-89॥

[त्रीणि एव (trīṇi eva) - three indeed; तु (tu) - but; पदानि (padāni) - words (instructions); आहुः (āhuḥ) - they have said; सताम् (satām) - of the virtuous; वृत्तम् (vṛttam) - conduct; अनुत्तमम् (anuttamam) - supreme; न द्रुह्येत् (na druhyet) - should not harm; च एव (ca eva) - and indeed; दद्यात् च (dadyāt ca) - and should give; सत्यं च एव (satyaṃ ca eva) - and indeed truth; सदा वदेत् (sadā vadet) - should always speak;]

(Three indeed but words (instructions) they have said of the virtuous—supreme conduct: should not harm and indeed, and should give, and indeed truth should always speak.)

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॥

sarvatra ca dayāvantaḥ santaḥ karuṇavedinaḥ। gacchantīha susantuṣṭā dharmyaṃ panthānamuttamam॥ śiṣṭācārā mahātmāno yeṣāṃ dharmaḥ sunisciṭaḥ॥03-198-90॥

[सर्वत्र (sarvatra) - everywhere; च (ca) - and; दयावन्तः (dayāvantaḥ) - compassionate; सन्तः (santaḥ) - good people; करुणवेदिनः (karuṇavedinaḥ) - those who know (possess) mercy; गच्छन्ति (gacchanti) - go; इह (iha) - here (in this world); सुसन्तुष्टा (susantuṣṭā) - very contented; धर्म्यम् (dharmyam) - righteous; पन्थानम् (panthānam) - the path; उत्तमम् (uttamam) - supreme; शिष्टाचारा (śiṣṭācārā) - of noble conduct; महात्मानः (mahātmānaḥ) - great souls; येषां (yeṣām) - whose; धर्मः (dharmaḥ) - righteousness; सुनिश्चितः (sunisciṭaḥ) - well-established;]

(Everywhere and compassionate good people, those who know mercy, go here very contented, the righteous path supreme. Of noble conduct, great souls, whose righteousness is well-established.)

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॥

anasūyā kṣamā śāntiḥ santoṣaḥ priyavāditā. kāmakrodhaparityāgaḥ śiṣṭācāraniṣevaṇam ॥03-198-91॥

[अनसूया (anasūyā) - non-envy; or lack of jealousy; क्षमा (kṣamā) - forgiveness; शान्तिः (śāntiḥ) - tranquillity; सन्तोषः (santoṣaḥ) - contentment; प्रियवादिता (priyavāditā) - speaking pleasantly; कामक्रोधपरित्यागः (kāmakrodhaparityāgaḥ) - abandonment of desire and anger; शिष्टाचारनिषेवणम् (śiṣṭācāraniṣevaṇam) - service to noble conduct;]

(Non-envy, forgiveness, tranquillity, contentment, speaking pleasantly, abandonment of desire and anger, service to noble conduct.)

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॥

karmaṇā śrutasampannaṃ satāṃ mārgam anuttamam। śiṣṭācāraṃ niṣevasnte nityaṃ dharmeṣv atandritāḥ ॥03-198-92॥

[कर्मणा (karmaṇā) - by action; by deed; श्रुतसम्पन्नं (śrutasampannam) - endowed with learning; possessing study of Veda; सतां (satām) - of the good; of virtuous people; मार्गम् (mārgam) - path; way; अनुत्तमम् (anuttamam) - the unsurpassed; the best; शिष्टाचारं (śiṣṭācāram) - conduct of the virtuous; refined behavior; निषेवन्ते (niṣevaṇte) - follow; adhere to; नित्यं (nityam) - always; धर्मेषु (dharmeṣu) - in dharmas; in virtuous actions; अतन्द्रिताः (atandritāḥ) - unceasing; unwearied; ever-vigilant;]

(By action, (they) endowed with learning, the unsurpassed path of the good; the conduct of the virtuous they follow, always, in dharmas unceasing.)

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॥

prajñā-prāsāda-māruhya muhyato mahato janān। prekṣanto loka-vṛttāni vividhāni dvijottama॥ ati-puṇyāni pāpāni tāni dvijavarottama॥03-198-93॥

[प्रज्ञा (prajñā) - wisdom; प्रासाद (prāsāda) - palace; आारोह्य (āruhya) - having ascended; मुह्यतः (muhyataḥ) - deluded; महतः (mahataḥ) - great; जनान् (janān) - people; प्रेक्षन्तः (prekṣantaḥ) - observing; लोकवृत्तानि (loka-vṛttāni) - the various affairs of the world; विविधानि (vividhāni) - various; द्विजोत्तम (dvijottama) - O best of the twice-born; अति (ati) - very; पुण्यानि (puṇyāni) - meritorious acts; पापानि (pāpāni) - sinful acts; तानि (tāni) - those; द्विजवरोत्तम (dvijavarottama) - O highest among the twice-born;]

(Ascending the palace of wisdom, observing the great deluded people, observing the various affairs of the world, O best of the twice-born; those very meritorious and sinful acts, O highest among the twice-born.)

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॥

etatte sarvam ākhyātaṃ yathā-prajñaṃ yathā-śrutam। śiṣṭācāra-guṇān brahman puraskṛtya dvija-ṛṣabha ॥03-198-94॥

[एतत् (etat) - this; ते (te) - to you; सर्वम् (sarvam) - all; आख्यातम् (ākhyātam) - has been told; यथा (yathā) - according to; प्रज्ञम् (prajñam) - wisdom; यथा (yathā) - as; श्रुतम् (śrutam) - heard; शिष्टाचारगुणान् (śiṣṭācāra-guṇān) - the qualities of the conduct of the well-behaved; ब्रह्मन् (brahman) - O Brāhmaṇa; पुरस्कृत्य (puraskṛtya) - placing at the front; द्विजर्षभ (dvija-ṛṣabha) - O best among the twice-born;]

(This to you all has been told, according to wisdom, as heard, the qualities of the conduct of the well-behaved, O Brāhmaṇa, placing at the front, O best among the twice-born.)

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)