03.199
मार्कण्डेय उवाच॥
Markandeya said.
स तु विप्रमथोवाच धर्मव्याधो युधिष्ठिर। यदहं ह्याचरे कर्म घोरमेतदसंशयम् ॥०३-१९९-१॥
But then, Dharmavyādha said to the brāhmaṇa Yudhiṣṭhira: “Without doubt, this terrible act that I indeed perform.” (03-199-1)
विधिस्तु बलवान्ब्रह्मन्दुस्तरं हि पुराकृतम्। पुराकृतस्य पापस्य कर्मदोषो भवत्ययम् ॥ दोषस्यैतस्य वै ब्रह्मन्विघाते यत्नवानहम् ॥०३-१९९-२॥
But destiny is powerful, O Brahman; what has been done in the past is truly hard to overcome. This fault arises from sinful actions previously performed. Indeed, O Brahman, I have exerted myself to counteract this fault. (03-199-2)
विधिना विहिते पूर्वं निमित्तं घातको भवेत्। निमित्तभूता हि वयं कर्मणोऽस्य द्विजोत्तम ॥०३-१९९-३॥
When something has been predetermined by destiny, the apparent cause is regarded as the killer. For we are merely instruments of this act, O best of Brāhmaṇas. (03-199-3)
येषां हतानां मांसानि विक्रीणामो वयं द्विज। तेषामपि भवेद्धर्म उपभोगेन भक्षणात् ॥ देवतातिथिभृत्यानां पितॄणां प्रतिपूजनात् ॥०३-१९९-४॥
O twice-born, even the selling and eating of the flesh of those slain may be considered a duty when it is for the propitiation of deities, guests, servants, and ancestors. (03-199-4)
ओषध्यो वीरुधश्चापि पशवो मृगपक्षिणः। अन्नाद्यभूता लोकस्य इत्यपि श्रूयते श्रुतिः ॥०३-१९९-५॥
Medicinal plants, creepers, as well as animals, beasts, and birds are said to have become food for the world; thus it is also stated in the scripture. (03-199-5)
आत्ममांसप्रदानेन शिबिरौशीनरो नृपः। स्वर्गं सुदुर्लभं प्राप्तः क्षमावान्द्विजसत्तम ॥०३-१९९-६॥
O best of Brahmins, by giving his own flesh, King Śibi of the Uśīnara line, who was full of forbearance, attained heaven which is very difficult to obtain. (03-199-6)
राज्ञो महानसे पूर्वं रन्तिदेवस्य वै द्विज। द्वे सहस्रे तु वध्येते पशूनामन्वहं तदा ॥०३-१९९-७॥
O brāhmaṇa, in former times, indeed, in the great kitchen of King Rantideva, two thousand animals were slaughtered every day at that time. (03-199-7)
समांसं ददतो ह्यन्नं रन्तिदेवस्य नित्यशः। अतुला कीर्तिरभवन्नृपस्य द्विजसत्तम ॥ चातुर्मास्येषु पशवो वध्यन्त इति नित्यशः ॥०३-१९९-८॥
Rantideva constantly gave food with meat, and the king's incomparable fame arose, O best of the twice-born. In the Cāturmāsya sacrifices, animals are thus always slaughtered. (03-199-8)
अग्नयो मांसकामाश्च इत्यपि श्रूयते श्रुतिः। यज्ञेषु पशवो ब्रह्मन्वध्यन्ते सततं द्विजैः ॥ संस्कृताः किल मन्त्रैश्च तेऽपि स्वर्गमवाप्नुवन् ॥०३-१९९-९॥
It is heard in the scriptures that the sacrificial fires are desirous of flesh. In the sacrifices, O Brahmin, animals are always killed by the twice-born. Indeed, after being purified by mantras, they also attain heaven. (03-199-9)
यदि नैवाग्नयो ब्रह्मन्मांसकामाभवन्पुरा। भक्ष्यं नैव भवेन्मांसं कस्यचिद्द्विजसत्तम ॥०३-१९९-१०॥
O Brahmin, if the sacrificial fires had not originally desired meat, then truly meat would not be food for anyone, O best of the twice-born. (03-199-10)
अत्रापि विधिरुक्तश्च मुनिभिर्मांसभक्षणे। देवतानां पितॄणां च भुङ्क्ते दत्त्वा तु यः सदा ॥ यथाविधि यथाश्रद्धं न स दुष्यति भक्षणात् ॥०३-१९९-११॥
Here too, the rule regarding meat-eating as declared by the sages: One who always offers meat to the gods and ancestors according to rule and faith, and then eats, is not defiled by eating. (03-199-11)
अमांसाशी भवत्येवमित्यपि श्रूयते श्रुतिः। भार्यां गच्छन्ब्रह्मचारी ऋतौ भवति ब्राह्मणः ॥०३-१९९-१२॥
It is said in the Veda that even one who does not eat flesh becomes thus. A celibate student, approaching his wife in her season, becomes a Brahmin. (03-199-12)
सत्यानृते विनिश्चित्य अत्रापि विधिरुच्यते। सौदासेन पुरा राज्ञा मानुषा भक्षिता द्विज ॥ शापाभिभूतेन भृशमत्र किं प्रतिभाति ते ॥०३-१९९-१३॥
Having determined what is true and untrue, the rule is stated here as well. Formerly, King Saudāsa ate human beings, O twice-born. He was greatly overwhelmed by a curse; so, what do you think about this? (03-199-13)
स्वधर्म इति कृत्वा तु न त्यजामि द्विजोत्तम। पुराकृतमिति ज्ञात्वा जीवाम्येतेन कर्मणा ॥०३-१९९-१४॥
O best of twice-born, considering it as my own duty, I do not abandon it. Knowing this action as having been done previously, I live by it. (03-199-14)
स्वकर्म त्यजतो ब्रह्मन्नधर्म इह दृश्यते। स्वकर्मनिरतो यस्तु स धर्म इति निश्चयः ॥०३-१९९-१५॥
O Brahman, when a person abandons their own duty, unrighteousness is seen here. But the one who is engaged in their own duty—that is righteousness; this is certain. (03-199-15)
पूर्वं हि विहितं कर्म देहिनं न विमुञ्चति। धात्रा विधिरयं दृष्टो बहुधा कर्मनिर्णये ॥०३-१९९-१६॥
Indeed, the actions previously ordained do not release the embodied being. This ordinance by the Creator has been observed in many ways concerning the decision of actions. (03-199-16)
द्रष्टव्यं तु भवेत्प्राज्ञ क्रूरे कर्मणि वर्तता। कथं कर्म शुभं कुर्यां कथं मुच्ये पराभवात् ॥ कर्मणस्तस्य घोरस्य बहुधा निर्णयो भवेत् ॥०३-१९९-१७॥
But a wise person, when engaged in a cruel action, should consider: "How should I perform an auspicious act? How can I be freed from defeat?" In the case of that terrible action, decisions should be made in many ways. (03-199-17)
दाने च सत्यवाक्ये च गुरुशुश्रूषणे तथा। द्विजातिपूजने चाहं धर्मे च निरतः सदा ॥ अतिवादातिमानाभ्यां निवृत्तोऽस्मि द्विजोत्तम ॥०३-१९९-१८॥
O best of the twice-born, I am always engaged in giving, truthful speech, service to my teacher, honoring the twice-born, and in dharma; I have refrained from excessive speech and excessive pride. (03-199-18)
कृषिं साध्विति मन्यन्ते तत्र हिंसा परा स्मृता। कर्षन्तो लाङ्गलैः पुंसो घ्नन्ति भूमिशयान्बहून् ॥ जीवानन्यांश्च बहुशस्तत्र किं प्रतिभाति ते ॥०३-१९९-१९॥
They consider agriculture to be good, but there, supreme violence is seen. As men plough with ploughs, they kill many beings lying on the ground. And many other living beings too—what do you think of this? (03-199-19)
धान्यबीजानि यान्याहुर्व्रीह्यादीनि द्विजोत्तम। सर्वाण्येतानि जीवानि तत्र किं प्रतिभाति ते ॥०३-१९९-२०॥
O best of twice-born, the grain-seeds, which they call rice and others—all these are living beings; what do you think of this? (03-199-20)
अध्याक्रम्य पशूंश्चापि घ्नन्ति वै भक्षयन्ति च। वृक्षानथौषधीश्चैव छिन्दन्ति पुरुषा द्विज ॥०३-१९९-२१॥
Twice-born, people overcome animals as well—they kill and eat them, and also cut down trees and herbs. (03-199-21)
जीवा हि बहवो ब्रह्मन् वृक्षेषु च फलेषु च। उदके बहवश्चापि तत्र किं प्रतिभाति ते ॥०३-१९९-२२॥
O Brahman, there are indeed many living beings in trees and in fruits, and also many in water. What, then, appears to you there? (03-199-22)
सर्वं व्याप्तमिदं ब्रह्मन्प्राणिभिः प्राणिजीवनैः। मत्स्या ग्रसन्ते मत्स्यांश्च तत्र किं प्रतिभाति ते ॥०३-१९९-२३॥
This entire world, O Brahman, is pervaded by living beings sustained by other lives. Fishes devour other fishes—what, then, appears to you there? (03-199-23)
सत्त्वैः सत्त्वानि जीवन्ति बहुधा द्विजसत्तम। प्राणिनोऽन्योन्यभक्षाश्च तत्र किं प्रतिभाति ते ॥०३-१९९-२४॥
O best of twice-born, beings live in many ways by means of other beings. There, living creatures are mutual eaters. What appears to you in this? (03-199-24)
चङ्क्रम्यमाणा जीवांश्च धरणीसंश्रितान्बहून्। पद्भ्यां घ्नन्ति नरा विप्र तत्र किं प्रतिभाति ते ॥०३-१९९-२५॥
O brāhmaṇa, as men walking strike many living beings residing upon the earth with their feet, what does that suggest to you there? (03-199-25)
उपविष्टाः शयानाश्च घ्नन्ति जीवाननेकशः। ज्ञानविज्ञानवन्तश्च तत्र किं प्रतिभाति ते ॥०३-१९९-२६॥
Seated ones, those lying down, and others kill living beings in many ways. Even those possessing knowledge and wisdom—what, then, appears to you there? (03-199-26)
जीवैर्ग्रस्तमिदं सर्वमाकाशं पृथिवी तथा। अविज्ञानाच्च हिंसन्ति तत्र किं प्रतिभाति ते ॥०३-१९९-२७॥
All this, space and earth alike, is consumed by living beings; and from ignorance they harm. So, what appears right to you in this matter? (03-199-27)
अहिंसेति यदुक्तं हि पुरुषैर्विस्मितैः पुरा। के न हिंसन्ति जीवन्वै लोकेऽस्मिन्द्विजसत्तम ॥ बहु सञ्चिन्त्य इह वै नास्ति कश्चिदहिंसकः ॥०३-१९९-२८॥
The principle of non-injury, as spoken in the past by astonished men—who, living in this world, does not commit harm, O best of twice-born? Having considered deeply here, indeed, there is truly no one who is non-injurious. (03-199-28)
अहिंसायां तु निरता यतयो द्विजसत्तम। कुर्वन्त्येव हि हिंसां ते यत्नादल्पतरा भवेत् ॥०३-१९९-२९॥
O best of the twice-born, ascetics engaged in non-violence, though they may indeed perform acts of violence, it happens only to a very small extent through great effort. (03-199-29)
आलक्ष्याश्चैव पुरुषाः कुले जाता महागुणाः। महाघोराणि कर्माणि कृत्वा लज्जन्ति वै न च ॥०३-१९९-३०॥
Even men born in noble families, endowed with great qualities, if shameless, do not feel any shame at all after committing very terrible deeds. (03-199-30)
सुहृदः सुहृदोऽन्यांश्च दुर्हृदश्चापि दुर्हृदः। सम्यक्प्रवृत्तान्पुरुषान्न सम्यगनुपश्यतः ॥०३-१९९-३१॥
You do not truly recognize well-behaved men, whether they are friends, others related to friends, or even those who are evil-hearted. (3-199-31)
समृद्धैश्च न नन्दन्ति बान्धवा बान्धवैरपि। गुरूंश्चैव विनिन्दन्ति मूढाः पण्डितमानिनः ॥०३-१९९-३२॥
Relatives do not share in the joy of the prosperous, and even among relatives and teachers, fools who think themselves wise find fault. (03-199-32)
बहु लोके विपर्यस्तं दृश्यते द्विजसत्तम। धर्मयुक्तमधर्मं च तत्र किं प्रतिभाति ते ॥०३-१९९-३३॥
Much that is perverted is seen in the world, O best of the twice-born. What do you think of unrighteousness that is joined with righteousness there? (03-199-33)
वक्तुं बहुविधं शक्यं धर्माधर्मेषु कर्मसु। स्वकर्मनिरतो यो हि स यशः प्राप्नुयान्महत् ॥०३-१९९-३४॥
It is possible to describe actions involving righteousness and unrighteousness in many ways, but the one who is devoted to his own duty truly attains great fame. (03-199-34)
