03.198
Dialogue between the brāhmaṇa and the hunter
Markandeya said.
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)
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)
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)
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)
After crossing forests, villages, and towns, he went to Mithilā, which was well-protected by Janaka. (03-198-5)
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)
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)
Surrounded by numerous horses, chariots, elephants, and many vehicles, thronged with cheerful and well-nourished people, and bustling always with festivals. (03-198-8)
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)
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)
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)
The hunter said.
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)
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)
Markandeya said.
Having heard those words, the brāhmaṇa became greatly delighted and thought, "This is another wonder." (03-198-14)
“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)
Delighted, the Brāhmaṇa replied, "Certainly." Then, placing the Brāhmaṇa in front, he went towards his house. (03-198-16)
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)
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)
The hunter said.
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Kings desire greater prosperity through their own duty; the king indeed becomes the protector of all classes. (03-198-30)
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)
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)
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)
When kings transgress, dharma becomes greatly corrupted; adharma increases, and thus the people too become corrupted. (03-198-34)
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)
This king Janaka sees everything with righteousness, always showing favor to all his subjects who are steadfast in their own duties. (03-198-36)
Whether men praise me or blame me, I satisfy everyone by performing my actions well. (3-198-37)
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)
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)
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)
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)
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)
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)
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)
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)
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)
They spoke criticism of someone, describing self-praise; no one endowed with virtues, no brightness is seen on earth. (03-198-47)
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)
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)
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)
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)
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)
Just as the Sun, on rising, dispels all darkness, so one who upholds auspiciousness is freed from all sins. (03-198-53)
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)
Among them, self-restraint and pure speech are grounded in righteousness; in all respects, virtuous conduct is exceedingly rare. (03-198-55)
Markandeya said.
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)
The hunter said.
O best of the twice-born, sacrifice, charity, austerity, the Vedas, and truth—these five are always purifying among noble practices. (03-198-57)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
The wise, seeing that good conduct—which is wonderful, ancient, eternal, and constant—as righteousness through righteousness, go to heaven. (03-198-76)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Non-violence, truthfulness in speech, non-cruelty, straightforwardness; absence of enmity, lack of arrogance, modesty, forbearance, self-control, and tranquillity. (03-198-87)
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)
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)
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)
Non-envy, forgiveness, tranquillity, contentment, pleasant speech, giving up desire and anger, and following the conduct of the virtuous. (03-198-91)
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)
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)
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)
