03.198
brāhmaṇavyādhasaṁvādaḥ
Dialogue between the brāhmaṇa and the hunter
mārkaṇḍeya uvāca॥
Markandeya said.
cintayitvā tad-āścaryaṃ striyā proktam aśeṣataḥ। vinindan sa dvijo''tmānam āgaskṛta iva ababhau ॥03-198-1॥
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)
cintayānaḥ sa dharmasya sūkṣmāṃ gatim athābravīt. śraddadhānena bhāvyaṃ vai gacchāmi mithilām aham ॥03-198-2॥
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)
kṛtātmā dharmavittasyāṃ vyādho nivasate kila। taṃ gacchāmyahamadyaiva dharmaṃ praṣṭuṃ tapodhanam ॥03-198-3॥
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)
iti sañcintya manasā śraddadhānaḥ striyā vacaḥ। balākāpratyayenāsau dharmyaiś ca vacanaiḥ śubhaiḥ॥ sampratasthe sa mithilāṃ kautūhalasamanvitaḥ॥03-198-4॥
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)
atikrāmannarāṇyāni grāmāṁśca nagarāṇi ca. tato jagāma mithilāṁ janakena surakṣitām ॥03-198-5॥
After crossing forests, villages, and towns, he went to Mithilā, which was well-protected by Janaka. (03-198-5)
dharmasetusamākīrṇāṃ yajñotsavavatīṃ śubhām। gopurāṭṭālakavatīṃ gṛhaprākāraśobhitām ॥03-198-6॥
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)
praviśya sa purīṃ ramyāṃ vimānair bahubhir vṛtām। paṇyaiś ca bahubhir yuktāṃ su-vibhakta-mahā-pathām ॥03-198-7॥
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)
aśvai rathais tathā nāgair yānaiś ca bahubhir vṛtām। hṛṣṭa-puṣṭa-janākīrṇāṃ nityotsava-samākulām॥03-198-8॥
Surrounded by numerous horses, chariots, elephants, and many vehicles, thronged with cheerful and well-nourished people, and bustling always with festivals. (03-198-8)
so'paśyadbahuvṛttāntāṃ brāhmaṇaḥ samatikraman। dharmavyādhamapṛcchacca sa cāsya kathito dvijaiḥ॥03-198-9॥
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)
apaśyat tatra gatvā taṃ sūnamadhye vyavasthitam. mārga-māhiṣa-māṃsāni vikrīṇantaṃ tapasvinam ॥ ākulatvāt tu kretṝṇām ekānte saṃsthito dvijaḥ ॥03-198-10॥
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)
sa tu jñātvā dvijaṃ prāptaṃ sahasā sambhramotthitaḥ। ājagāma yato vipraḥ sthita ekānta āsane॥03-198-11॥
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)
vyādha uvāca॥
The hunter said.
abhivādaye tvā bhagavan svāgataṁ te dvijottama। ahaṁ vyādhas tu bhadraṁ te kiṁ karomi praśādhi mām ॥03-198-12॥
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)
ekapatnyā yad ukto'si gaccha tvaṃ mithilām iti. jānāmy etad ahaṃ sarvaṃ yadarthaṃ tvam ihāgataḥ ॥03-198-13॥
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)
mārkaṇḍeya uvāca॥
Markandeya said.
śrutvā tu tasya tadvākyaṃ sa vipro bhṛśaharṣitaḥ। dvitīyamidamāścaryamityacintayata dvijaḥ ॥03-198-14॥
Having heard those words, the brāhmaṇa became greatly delighted and thought, "This is another wonder." (03-198-14)
adeśasthaṁ hi te sthānam iti vyādho'bravīddvijam। gṛhaṁ gacchāva bhagavanyadi rocayase'nagha ॥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)
bāḍhamityeva saṁhṛṣṭo vipro vacanamabravīt. agratastu dvijaṁ kṛtvā sa jagāma gṛhānprati ॥03-198-16॥
Delighted, the Brāhmaṇa replied, "Certainly." Then, placing the Brāhmaṇa in front, he went towards his house. (03-198-16)
praviśya ca gṛhaṃ ramyam āsanena abhipūjitaḥ। pādyam ācamanīyaṃ ca pratigṛhya dvijottamaḥ॥03-198-17॥
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)
tataḥ sukhopaviṣṭas taṃ vyādhaṃ vacanam abravīt। karmaitad vai na sadṛśaṃ bhavataḥ pratibhāti me ॥ anutapye bhṛśaṃ tāta tava ghoreṇa karmaṇā ॥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)
vyādha uvāca॥
The hunter said.
kulocitam idaṁ karma pitṛpaitāmahaṁ mama। vartamānasya me dharme sve manyuṁ mā kṛthā dvija॥03-198-19॥
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)
dhātrā tu vihitaṃ pūrvaṃ karma svaṃ pālayāmyaham। prayatnācca gurū vṛddhau śuśrūṣe'haṃ dvijottama ॥03-198-20॥
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)
satyaṃ vade nābhyasūye yathāśakti dadāmi ca। devatātithibhṛtyānāmavaśiṣṭena vartaye ॥03-198-21॥
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)
na kutsayāmy ahaṃ kiñcin na garhe balavattaram। kṛtam anv eti kartāraṃ purā karma dvijottama ॥03-198-22॥
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)
kṛṣigorakṣyavāṇijyam iha lokasya jīvanam। daṇḍanītiḥ trayī vidyā tena lokā bhavanty-uta ॥03-198-23॥
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)
karma śūdre kṛṣir vaiśye saṅgrāmaḥ kṣatriye smṛtaḥ। brahmacaryaṃ tapo mantrāḥ satyaṃ ca brāhmaṇe sadā॥03-198-24॥
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)
rājā praśāsti dharmeṇa svakarmaniratāḥ prajāḥ। vikarmāṇaś ca ye kecit tān yunakti svakarmasu ॥03-198-25॥
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)
bhetavyaṃ hi sadā rājñāṃ prajānām-adhipā hi te। mārayanti vikarmasthaṃ lubdhā mṛgam-iva iṣubhiḥ ॥03-198-26॥
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)
janakasyeha viprarṣe vikarmastho na vidyate. svakarmaniratā varṇāścatvāro'pi dvijottama ॥03-198-27॥
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)
sa eṣa janako rājā durvṛttam api cet sutam। daṇḍyaṃ daṇḍe nikṣipati tathā na glāti dhārmikam ॥03-198-28॥
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)
suyuktacāro nṛpatiḥ sarvaṃ dharmeṇa paśyati। śrīś ca rājyaṃ ca daṇḍaś ca kṣatriyāṇāṃ dvijottama ॥03-198-29॥
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)
rājāno hi svadharmeṇa śriyam icchanti bhūyasīm. sarveṣām eva varṇānāṃ trātā rājā bhavaty uta ॥03-198-30॥
Kings desire greater prosperity through their own duty; the king indeed becomes the protector of all classes. (03-198-30)
pareṇa hi hatān brahman varāha mahiṣān aham। na svayam hanmi viprarṣe vikrīṇāmi sadā tv aham॥03-198-31॥
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)
na bhakṣayāmi māṁsāni ṛtugāmī tathā hy aham। sadopavāsī ca tathā naktabhojī tathā dvija ॥03-198-32॥
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)
aśīlaś cāpi puruṣo bhūtvā bhavati śīlavān। prāṇihiṁsārataś cāpi bhavate dhārmikaḥ punaḥ॥03-198-33॥
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)
vyabhicārān narendrāṇāṃ dharmaḥ saṅkīryate mahān। adharmaḥ vardhate cāpi saṅkīryante tathā prajāḥ ॥03-198-34॥
When kings transgress, dharma becomes greatly corrupted; adharma increases, and thus the people too become corrupted. (03-198-34)
uruṇḍā vāmanāḥ kubjāḥ sthūlaśīrṣās tathaiva ca। klībāś cāndhāś ca jāyante badhirā lambacūcukāḥ॥ pārthivānām adharmatvāt prajānām abhavaḥ sadā॥03-198-35॥
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)
sa eṣa rājā janakaḥ sarvaṃ dharmeṇa paśyati। anugṛhṇan-prajāḥ sarvāḥ svadharma-niratāḥ sadā॥03-198-36॥
This king Janaka sees everything with righteousness, always showing favor to all his subjects who are steadfast in their own duties. (03-198-36)
ye caiva māṃ praśaṃsanti ye ca nindanti mānavāḥ। sarvān supariṇītena karmaṇā toṣayāmy aham॥03-198-37॥
Whether men praise me or blame me, I satisfy everyone by performing my actions well. (3-198-37)
ye jīvanti svadharmeṇa sambhuñjante ca pārthivāḥ. na kiñcidupajīvanti dakṣā utthānaśīlinaḥ ॥03-198-38॥
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)
śaktyān-nadānaṃ satataṃ titikṣā dharmanityatā। yathārhaṃ pratipūjā ca sarvabhūteṣu vai dayā ॥ tyāgān-nānyatra martyānāṃ guṇās-tiṣṭhanti puruṣe ॥03-198-39॥
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)
mṛṣāvādaṃ pariharet kuryāt priyam ayācitaḥ। na ca kāmān na saṃrambhān na dveṣād dharmam utsṛjet॥03-198-40॥
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)
priye nātibhṛśaṃ hṛṣyedapriye na ca sañjvaret। na muhyedarthakṛcchreṣu na ca dharmaṃ parityajet॥03-198-41॥
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)
karma cet kiñcid anyat syād itara n na samācaret । yat kalyāṇam abhidhyāyet tatra ātmānam niyojayet ॥03-198-42॥
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)
na pāpaṃ prati pāpaḥ syāt sādhur eva sadā bhavet। ātmanā eva hataḥ pāpaḥ yaḥ pāpaṃ kartum icchati॥03-198-43॥
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)
karma caitad-asādhūnāṃ vṛjinānām asādhu-vat। na dharmo'stīti manvānāḥ śucīn avahasanti ye॥ aśraddadhānā dharmasya te naśyanti na saṃśayaḥ॥03-198-44॥
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)
mahādṛtir ivādhmātaḥ pāpo bhavati nityadā। mūḍhānām avaliptānām asāraṃ bhāṣitaṃ bhavet॥ darśayaty antarātmānaṃ divā rūpam ivāṃśumān॥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)
na loke rājate mūrkhaḥ kevalātmapraśaṁsayā। api ceha mṛjā hīnaḥ kṛtavidyaḥ prakāśate॥03-198-46॥
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)
abruvan kasyacit nindām ātma-pūjām avaṛṇayan। na kaścid guṇa-sampannaḥ prakāśaḥ bhuvi dṛśyate॥03-198-47॥
They spoke criticism of someone, describing self-praise; no one endowed with virtues, no brightness is seen on earth. (03-198-47)
vikarmaṇā tapyamānaḥ pāpād viparimucyate. naitat kuryāṃ punar iti dvitīyāt parimucyate ॥03-198-48॥
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)
karmaṇā yena teneha pāpāddvijavarottama। evaṃ śrutiriyaṃ brahman dharmeṣu paridṛśyate ॥03-198-49॥
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)
pāpāny abuddhva iha purā kṛtāni; prāg dharmaśīlo vinihanti paścāt। dharmo brahman udete pūruṣāṇāṃ; yat kurvate pāpam iha pramādāt॥03-198-50॥
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)
pāpaṃ kṛtvā hi manyeta nāhamasmīti pūruṣaḥ। cikīrṣedeva kalyāṇaṃ śraddadhāno'nasūyakaḥ॥03-198-51॥
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)
vasanasyeva chidrāṇi sādhūnām vivṛṇoti yaḥ। pāpam cet puruṣaḥ kṛtvā kalyāṇam abhipadyate ॥ mucyate sarva-pāpebhyo mahābhrair iva candramāḥ ॥03-198-52॥
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)
yathā ādityaḥ samudyann vai tamaḥ sarvaṃ vyapohati। evaṃ kalyāṇam ātiṣṭhan sarvapāpaiḥ pramucyate ॥03-198-53॥
Just as the Sun, on rising, dispels all darkness, so one who upholds auspiciousness is freed from all sins. (03-198-53)
pāpānāṁ viddhyadhiṣṭhānaṁ lobhameva dvijottama। lubdhāḥ pāpaṁ vyavasyanti narā nātibahuśrutāḥ ॥ adharmā dharmarūpeṇa tṛṇaiḥ kūpā ivāvṛtāḥ ॥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)
teṣāṃ damaḥ pavitrāṇi pralāpā dharmasaṃśritāḥ। sarvaṃ hi vidyate teṣu śiṣṭācāraḥ sudurlabhaḥ॥03-198-55॥
Among them, self-restraint and pure speech are grounded in righteousness; in all respects, virtuous conduct is exceedingly rare. (03-198-55)
mārkaṇḍeya uvāca॥
Markandeya said.
sa tu vipro mahāprājño dharmavyādham apṛcchata. śiṣṭācāraṃ katham ahaṃ vidyām iti narottama ॥ etan mahāmate vyādha prabravīhi yathātatham ॥03-198-56॥
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)
vyādha uvāca॥
The hunter said.
yajño dānaṃ tapo vedāḥ satyaṃ ca dvijasattama। pañcaitāni pavitrāṇi śiṣṭācāreṣu nityadā ॥03-198-57॥
O best of the twice-born, sacrifice, charity, austerity, the Vedas, and truth—these five are always purifying among noble practices. (03-198-57)
kāmakrodhau vaśe kṛtvā dambhaṃ lobham anārjavam। dharma ityeva santuṣṭās te śiṣṭāḥ śiṣṭasammatāḥ ॥03-198-58॥
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)
na teṣāṃ vidyate'vṛttaṃ yajña-svādhyāya-śīlinām. ācāra-pālanaṃ caiva dvitīyaṃ śiṣṭa-lakṣaṇam ॥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)
guruśuśrūṣaṇaṁ satyamakrodho dānameva ca। etaccatuṣṭayaṁ brahmañśiṣṭācāreṣu nityadā ॥03-198-60॥
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)
śiṣṭācāre manaḥ kṛtvā pratiṣṭhāpya ca sarvaśaḥ। yām ayaṃ labhate tuṣṭiṃ sā na śakyā hy ato 'nyathā॥03-198-61॥
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)
vedasyopaniṣatsatyaṃ satyasyopaniṣaddamaḥ। damasyopaniṣattyāgaḥ śiṣṭācāreṣu nityadā ॥03-198-62॥
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)
ye tu dharmamasūyante buddhimohānvitā narāḥ। apathā gacchatāṃ teṣāmanuyātāpi pīḍyate॥03-198-63॥
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)
ye tu śiṣṭāḥ suniyatāḥ śrutityāgaparāyaṇāḥ। dharmyaṃ panthānam ārūḍhāḥ satyadharmaparāyaṇāḥ॥03-198-64॥
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)
niyacchanti parāṃ buddhiṃ śiṣṭācārānvitā narāḥ। upādhyāya-mate yuktāḥ sthityā dharmārtha-darśinaḥ ॥03-198-65॥
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)
nāstikān bhinna-maryādān krūrān pāpa-matau sthitān। tyaja tān jñānam āśritya dhārmikān upasevya ca ॥03-198-66॥
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)
kāma-lobha-grahākīrṇāṃ pañcendriya-jalāṃ nadīm। nāvaṃ dhṛtimayīṃ kṛtvā janma-durgāṇi santara ॥03-198-67॥
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)
krameṇa sañcito dharmo buddhi-yoga-mayo mahān। śiṣṭācāre bhavet sādhu rāgaḥ śukleva vāsasi॥03-198-68॥
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)
ahiṃsā satyavacanaṃ sarvabhūtahitaṃ param। ahiṃsā paramo dharmaḥ sa ca satye pratiṣṭhitaḥ ॥ satye kṛtvā pratiṣṭhāṃ tu pravartante pravṛttayaḥ ॥03-198-69॥
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)
satyam eva garīyas tu śiṣṭācāra-niṣevitam। ācāraś ca satāṃ dharmaḥ santaś cācāra-lakṣaṇāḥ ॥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)
yo yathāprakṛtir jantuḥ svāṃ svāṃ prakṛtim aśnute। pāpātmā krodhakāmādīn doṣān āpnoty anātmavān ॥03-198-71॥
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)
ārambho nyāyayukto yaḥ sa hi dharma iti smṛtaḥ. anācāras tv adharma iti etac chiṣṭānuśāsanam ॥03-198-72॥
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)
akrudhyyanto'nasūyanto nirahaṅkāramatsarāḥ। ṛjavaḥ śamasampannāḥ śiṣṭācārā bhavanti te॥03-198-73॥
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)
traividyavṛddhāḥ śucayo vṛttavanto manasvinaḥ। guruśuśrūṣavo dāntāḥ śiṣṭācārā bhavantyuta ॥03-198-74॥
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)
teṣām adīnasattvānāṃ duṣkarācārakarmaṇām। svaiḥ karmabhiḥ satkṛtānāṃ ghoratvaṃ sampraṇaśyati ॥03-198-75॥
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)
taṁ sadācāram āścaryaṁ purāṇaṁ śāśvataṁ dhruvam। dharmaṁ dharmeṇa paśyantaḥ svargaṁ yānti manīṣiṇaḥ॥03-198-76॥
The wise, seeing that good conduct—which is wonderful, ancient, eternal, and constant—as righteousness through righteousness, go to heaven. (03-198-76)
āstikā mānahīnāś ca dvijātijanapūjakāḥ। śrutavṛttopasampannāḥ te santaḥ svargagāminaḥ ॥03-198-77॥
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)
vedoktaḥ paramo dharmo dharmaśāstreṣu ca aparaḥ। śiṣṭācīrṇaś ca śiṣṭānāṃ trividhaṃ dharmalakṣaṇam ॥03-198-78॥
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)
pāraṇaṃ cāpi vidyānāṃ tīrthānām avagāhanam। kṣamā satyārjavaṃ śaucaṃ śiṣṭācāra-nidarśanam ॥03-198-79॥
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)
sarvabhūtadayāvanto ahiṁsāniratāḥ sadā। paruṣaṁ na prabhāṣante sadā santo dvijapriyāḥ ॥03-198-80॥
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)
śubhānāmaśubhānāṃ ca karmaṇāṃ phalasañcaye। vipākam abhijānanti te śiṣṭāḥ śiṣṭasaṃmatāḥ ॥03-198-81॥
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)
nyāyopetā guṇopetāḥ sarvalokahitaiṣiṇaḥ। santaḥ svargajitaḥ śuklāḥ saṁniviṣṭāś ca satpathe ॥03-198-82॥
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)
dātāraḥ saṁvibhaktāro dīnānugrahakāriṇaḥ। sarvabhūtadayāvantaste śiṣṭāḥ śiṣṭasaṁmatāḥ ॥03-198-83॥
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)
sarvapūjyāḥ śrutadhanās tathaiva ca tapasvinaḥ। dānanityāḥ sukhāṃllokān āpnuvantīha ca śriyam ॥03-198-84॥
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)
pīḍayā ca kalatrasya bhṛtyānāṃ ca samāhitāḥ। atiśaktyā prayacchanti santaḥ sadbhiḥ samāgatāḥ॥03-198-85॥
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)
lokayātrāṃ ca paśyanto dharmam-ātmahitāni ca। evaṃ santo vartamānā edhante śāśvatīḥ samāḥ ॥03-198-86॥
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)
ahiṃsā satyavacanam-anṛśaṃsyam-athārjavam। adroho nātimānaś-ca hrīs-titikṣā damaḥ śamaḥ ॥03-198-87॥
Non-violence, truthfulness in speech, non-cruelty, straightforwardness; absence of enmity, lack of arrogance, modesty, forbearance, self-control, and tranquillity. (03-198-87)
dhīmanto dhṛtimantaś ca bhūtānām anukampakāḥ। akāma-dveṣa-saṁyuktās te santo loka-satkṛtāḥ॥03-198-88॥
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)
trīṇyeva tu padānyāhuḥ satāṃ vṛttamanuttamam। na druhyec caiva dadyāc ca satyaṃ caiva sadā vadet ॥03-198-89॥
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)
sarvatra ca dayāvantaḥ santaḥ karuṇavedinaḥ। gacchantīha susantuṣṭā dharmyaṃ panthānamuttamam॥ śiṣṭācārā mahātmāno yeṣāṃ dharmaḥ sunisciṭaḥ॥03-198-90॥
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)
anasūyā kṣamā śāntiḥ santoṣaḥ priyavāditā. kāmakrodhaparityāgaḥ śiṣṭācāraniṣevaṇam ॥03-198-91॥
Non-envy, forgiveness, tranquillity, contentment, pleasant speech, giving up desire and anger, and following the conduct of the virtuous. (03-198-91)
karmaṇā śrutasampannaṃ satāṃ mārgam anuttamam। śiṣṭācāraṃ niṣevasnte nityaṃ dharmeṣv atandritāḥ ॥03-198-92॥
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)
prajñā-prāsāda-māruhya muhyato mahato janān। prekṣanto loka-vṛttāni vividhāni dvijottama॥ ati-puṇyāni pāpāni tāni dvijavarottama॥03-198-93॥
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)
etatte sarvam ākhyātaṃ yathā-prajñaṃ yathā-śrutam। śiṣṭācāra-guṇān brahman puraskṛtya dvija-ṛṣabha ॥03-198-94॥
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)
