03.199
मार्कण्डेय उवाच॥
mārkaṇḍeya uvāca॥
[मार्कण्डेय (mārkaṇḍeya) - Markandeya (the sage's name); उवाच (uvāca) - said;]
(Markandeya said;)
Markandeya said.
स तु विप्रमथोवाच धर्मव्याधो युधिष्ठिर। यदहं ह्याचरे कर्म घोरमेतदसंशयम् ॥०३-१९९-१॥
sa tu vipram atho uvāca dharmavyādho yudhiṣṭhira। yad ahaṃ hy ācare karma ghoram etad asaṃśayam ॥03-199-1॥
[स (sa) - he; तु (tu) - but; विप्रम् (vipram) - the brāhmaṇa; अथ (atha) - then; उवाच (uvāca) - said; धर्मव्याधः (dharmavyādhaḥ) - Dharmavyādha (the righteous hunter); युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; यत् (yad) - what; अहम् (aham) - I; हि (hi) - indeed; आचरे (ācare) - perform; कर्म (karma) - act; घोरम् (ghoram) - terrible; एतत् (etad) - this; असंशयम् (asaṃśayam) - without doubt;]
(He but then said the brāhmaṇa, Dharmavyādha, to Yudhiṣṭhira: What I indeed perform act, this terrible, without doubt.)
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॥
vidhis tu balavān brahman dustaraṃ hi purākṛtam। purākṛtasya pāpasya karma-doṣo bhavat-y ayam ॥ doṣasya etasya vai brahman vighāte yatnavān aham ॥03-199-2॥
[विधिः (vidhiḥ) - fate; तु (tu) - but; बलवान् (balavān) - powerful; ब्रह्मन् (brahman) - O Brahman; दुस्तरम् (dustaram) - difficult to cross; हि (hi) - indeed; पुरा (purā) - formerly; कृतम् (kṛtam) - done; पुराकृतस्य (purākṛtasya) - of what was formerly done; पापस्य (pāpasya) - of sin; कर्मदोषः (karma-doṣaḥ) - fault of action; भवति (bhavati) - arises; अयम् (ayam) - this; दोषस्य (doṣasya) - of fault; एतस्य (etasya) - of this; वै (vai) - indeed; ब्रह्मन् (brahman) - O Brahman; विघाते (vighāte) - for prevention; यत्नवान् (yatnavān) - one who exerts; अहम् (aham) - I;]
(But fate is powerful, O Brahman; indeed, what was formerly done is difficult to overcome. The fault of action of sin done in former times, this arises. For the prevention of this fault, indeed, O Brahman, I have been one who exerts.)
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॥
vidhinā vihite pūrvaṁ nimittaṁ ghātako bhavet। nimittabhūtā hi vayaṁ karmaṇo'sya dvijottama ॥03-199-3॥
[विधिना (vidhinā) - by destiny; by ordinance; विहिते (vihite) - having been ordained; enacted; पूर्वं (pūrvaṁ) - before; previously; निमित्तं (nimittaṁ) - cause; instrument; घातको (ghātakaḥ) - destroyer; killer; भवेत् (bhavet) - would be; may become; निमित्तभूता (nimittabhūtāḥ) - having become the cause; being instruments; हि (hi) - indeed; for; वयम् (vayam) - we; कर्मणः (karmaṇaḥ) - of the act; of the deed; अस्य (asya) - of this; द्विजोत्तम (dvijottama) - O best of twice-born; O excellent Brāhmaṇa;]
(By destiny, having been ordained previously, the cause would be considered the killer. For we indeed are instruments of this act, O best of twice-born.)
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॥
yeṣāṃ hatānāṃ māṃsāni vikrīṇāmo vayaṃ dvija। teṣām api bhaved dharma upabhogena bhakṣaṇāt ॥ devatātithi-bhṛtyānāṃ pitṝṇāṃ pratipūjanāt ॥03-199-4॥
[येषाम् (yeṣām) (yeṣām) - of whose; हतानाम् (hatānām) (hatānām) - of the slain; मांसानि (māṃsāni) (māṃsāni) - flesh; विक्रीणामः (vikrīṇāmaḥ) (vikrīṇāmaḥ) - we sell; वयं (vayam) (vayam) - we; द्विज (dvija) (dvija) - O twice-born; तेषाम् (teṣām) (teṣām) - of them; अपि (api) (api) - even; भवेत् (bhavet) (bhavet) - there is (may accrue); धर्म (dharma) (dharma) - duty; उपभोगेन (upabhogena) (upabhogena) - by enjoyment; भक्षणात् (bhakṣaṇāt) (bhakṣaṇāt) - by eating; देवता (devatā) (devatā) - deities; अतिथि (atithi) (atithi) - guest; भृत्यानाम् (bhṛtyānām) (bhṛtyānām) - of servants; पितॄणाम् (pitṝṇām) (pitṝṇām) - of ancestors; प्रतिपूजनात् (pratipūjanāt) (pratipūjanāt) - from propitiation;]
(O twice-born, the flesh of those slain, whose meat we sell—of theirs also, there may be duty by enjoyment from eating, from propitiation of the deities, guests, servants, ancestors.)
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॥
oṣadhyo vīrudhaś cāpi paśavo mṛga-pakṣiṇaḥ। annādyabhūtā lokasya ity api śrūyate śrutiḥ॥03-199-5॥
[ओषध्यः (oṣadhyaḥ) - medicinal plants; वीरुधः (vīrudhaḥ) - creepers; च (ca) - and; अपि (api) - also; पशवः (paśavaḥ) - animals; मृगपक्षिणः (mṛga-pakṣiṇaḥ) - beasts and birds; अन्नाद्य-भूताः (annādya-bhūtāḥ) - become as food and that which is eaten; लोकस्य (lokasya) - of the world; इति (iti) - thus; अपि (api) - also; श्रूयते (śrūyate) - it is heard; श्रुतिः (śrutiḥ) - the scripture;]
(Medicinal plants, creepers and also animals, beasts and birds, have become as food and that which is eaten for the world—thus also it is heard, the scripture.)
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॥
ātmamāṃsapradānena śibirauśīnaro nṛpaḥ। svargaṃ sudurlabhaṃ prāptaḥ kṣamāvāndvijasattama ॥03-199-6॥
[आत्ममांसप्रदानेन (ātmamāṃsapradānena) - by the giving of his own flesh; शिबि-औशीनरः (śibi-auśīnaraḥ) - Śibi, descendant of Uśīnara; नृपः (nṛpaḥ) - the king; स्वर्गम् (svargam) - heaven; सुदुर्लभम् (sudurlabham) - very difficult to obtain; प्राप्तः (prāptaḥ) - attained; क्षमावान् (kṣamāvān) - possessed of forbearance; द्विजसत्तम (dvijasattama) - O best of twice-born (Brahmin);]
(By the giving of his own flesh, Śibi, the king descendant of Uśīnara, possessing forbearance, O best of twice-born, attained heaven very difficult to obtain.)
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॥
rājño mahānase pūrvaṃ rantidevasya vai dvija। dve sahasre tu vadhyete paśūnām anvahaṃ tadā॥03-199-7॥
[राज्ञः (rājñaḥ) - of the king; महानसे (mahānase) - in the great kitchen; पूर्वम् (pūrvam) - formerly; रन्तिदेवस्य (rantidevasya) - of Rantideva; वै (vai) - indeed; द्विज (dvija) - O twice-born (brāhmaṇa); द्वे (dve) - two; सहस्रे (sahasre) - thousand; तु (tu) - but; वध्यते (vadhyete) - were slaughtered; पशूनाम् (paśūnām) - of animals; अन्वहम् (anvahaṃ) - every day; तदा (tadā) - then;]
(Of the king in the great kitchen formerly of Rantideva indeed O twice-born, two thousand but were slaughtered of animals every day then.)
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॥
samāṁsaṁ dadato hy annaṁ rantidevasya nityaśaḥ। atulā kīrtir abhavan nṛpasya dvijasattama ॥ cāturmāsyeṣu paśavo vadhyanta iti nityaśaḥ ॥03-199-8॥
[समांसं (samāṁsaṁ) - with meat; ददतो (dadato) - (who was) giving; हि (hi) - indeed; अन्नं (annaṁ) - food; रन्तिदेवस्य (rantidevasya) - of Rantideva; नित्यशः (nityaśaḥ) - constantly; अतुला (atulā) - incomparable; कीर्तिः (kīrtiḥ) - fame; अभवत् (abhavat) - arose; नृपस्य (nṛpasya) - of the king; द्विजसत्तम (dvijasattama) - O best of the twice-born; चातुर्मास्येषु (cāturmāsyeṣu) - in the Cāturmāsya sacrifices; पशवः (paśavaḥ) - animals; वध्यन्त (vadhyanta) - are slain; इति (iti) - thus; नित्यशः (nityaśaḥ) - constantly;]
(With meat, indeed, food was given by Rantideva constantly. Incomparable fame arose of the king, O best of the twice-born. In the Cāturmāsya (sacrifices), animals are slain thus constantly. (03-199-8))
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॥
agnayo māṃsakāmāś ca ity api śrūyate śrutiḥ। yajñeṣu paśavo brahman vadhyante satataṃ dvijaiḥ ॥ saṃskṛtāḥ kila mantraiś ca te 'pi svargam avāpnuvan ॥03-199-9॥
[अग्नयः (agnayaḥ) - fires; (sacrificial) fires; मांसकामाः (māṃsakāmāḥ) - desirous of flesh; च (ca) - and; इति (iti) - thus; अपि (api) - also; श्रूयते (śrūyate) - is heard; श्रुतिः (śrutiḥ) - Vedic scripture; यज्ञेषु (yajñeṣu) - in sacrifices; पशवः (paśavaḥ) - animals; ब्रह्मन् (brahman) - O Brahmin; वध्यन्ते (vadhyante) - are killed; सततम् (satatam) - always; द्विजैः (dvijaiḥ) - by twice-born (Brahmins); संस्कृताः (saṃskṛtāḥ) - purified; किल (kila) - indeed; मन्त्रैः (mantraiḥ) - by mantras; च (ca) - and; ते (te) - they; अपि (api) - also; स्वर्गम् (svargam) - heaven; अवाप्नुवन् (avāpnuvan) - attained;]
(Fires desirous of flesh and thus also is heard Vedic scripture. In sacrifices animals, O Brahmin, are killed always by twice-born. Purified indeed by mantras and they also heaven attained. (03-199-9))
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॥
yadi naivāgnayo brahman māṁsakāmābhavan purā | bhakṣyaṁ naiva bhaven māṁsaṁ kasyacid dvijasattama ॥03-199-10॥
[यदि (yadi) - if; नैव (naiva) - not indeed; अग्नयः (agnayaḥ) - the sacrificial fires; ब्रह्मन् (brahman) - O Brahmin; मांसकामाः (māṁsakāmāḥ) - desirous of meat; अभवन् (abhavan) - were; पुरा (purā) - formerly; भक्ष्यम् (bhakṣyam) - to be eaten; नैव (naiva) - not indeed; भवेत् (bhavet) - would be; मांसम् (māṁsam) - meat; कस्यचित् (kasyacit) - for anyone; द्विजसत्तम (dvijasattama) - O best of the twice-born;]
(If indeed the sacrificial fires, O Brahmin, were not formerly desirous of meat, then truly meat would not be to be eaten for anyone, O best of the twice-born.)
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॥
atrāpi vidhir uktaś ca munibhir māṃsa-bhakṣaṇe। devatānāṃ pitr̥̄ṇāṃ ca bhuṅkte dattvā tu yaḥ sadā॥ yathā-vidhi yathā-śraddhaṃ na sa duṣyati bhakṣaṇāt॥03-199-11॥
[अत्रापि (atrāpi) (atrāpi) - here also;},{ विधिः (vidhiḥ) (vidhiḥ) - rule;},{ उक्तः (uktaḥ) (uktaḥ) - stated;},{ च (ca) (ca) - and;},{ मुनिभिः (munibhiḥ) (munibhiḥ) - by sages;},{ मांसभक्षणे (māṃsa-bhakṣaṇe) (māṃsa-bhakṣaṇe) - in meat-eating;},{ देवतानाम् (devatānām) (devatānām) - of the gods;},{ पितॄणाम् (pitr̥̄ṇām) (pitr̥̄ṇām) - of the ancestors;},{ च (ca) (ca) - and;},{ भुङ्क्ते (bhuṅkte) (bhuṅkte) - eats;},{ दत्त्वा (dattvā) (dattvā) - having given;},{ तु (tu) (tu) - but;},{ यः (yaḥ) (yaḥ) - who;},{ सदा (sadā) (sadā) - always;},{ यथाविधि (yathā-vidhi) (yathā-vidhi) - according to rule;},{ यथाश्रद्धम् (yathā-śraddham) (yathā-śraddham) - according to faith;},{ न (na) (na) - not;},{ सः (saḥ) (saḥ) - he;},{ दुष्यति (duṣyati) (duṣyati) - is tainted;},{ भक्षणात् (bhakṣaṇāt) (bhakṣaṇāt) - from eating;]
(Here also the rule is stated by sages regarding meat-eating: he who always, having given (offered) to the gods and ancestors, eats (meat) according to the rule, according to faith, is not tainted by eating.)
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॥
amāṁśāśī bhavatyevamiṭyapi śrūyate śrutiḥ। bhāryāṁ gacchan brahmacārī ṛtau bhavati brāhmaṇaḥ॥03-199-12॥
[अमांसाशी (amāṁśāśī) - not eating flesh; भवति (bhavati) - he becomes; एवम् (evam) - thus; इति (iti) - so; अपि (api) - also; श्रूयते (śrūyate) - is heard; श्रुतिः (śrutiḥ) - the Veda; भार्यां (bhāryām) - wife (accusative); गच्छन् (gacchan) - approaching; ब्रह्मचारी (brahmacārī) - celibate student; ऋतौ (ṛtau) - in the season (of conception); भवति (bhavati) - becomes; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin;]
(Not eating flesh, he becomes thus, so also is heard (in) the Veda. Approaching (his) wife, the celibate student, in season, becomes a Brahmin.)
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॥
satyānṛte viniścitya atrāpi vidhirucyate। saudāsena purā rājñā mānuṣā bhakṣitā dvija ॥ śāpābhibhūtena bhṛśamatra kiṃ pratibhāti te ॥03-199-13॥
[सत्यानृते (satyānṛte) - truth and untruth; विनिश्चित्य (viniścitya) - having ascertained; अत्रापि (atrāpi) - here also; विधिः (vidhiḥ) - rule; उच्यते (ucyate) - is said; सौदासेन (saudāsena) - by Saudāsa; पुरा (purā) - formerly; राज्ञा (rājñā) - by the king; मानुषाः (mānuṣāḥ) - human beings; भक्षिताः (bhakṣitāḥ) - were eaten; द्विज (dvija) - O twice-born; शापाभिभूतेन (śāpābhibhūtena) - overpowered by a curse; भृशम् (bhṛśam) - very much; अत्र (atra) - here; किम् (kim) - what; प्रतिभाति (pratibhāti) - appears; ते (te) - to you;]
(Truth and untruth having ascertained, here also the rule is said. By Saudāsa formerly, by the king, human beings were eaten, O twice-born. Overpowered by a curse very much, here, what appears to you? (03-199-13))
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॥
svadharma iti kṛtvā tu na tyajāmi dvijottama. purākṛtam iti jñātvā jīvāmy etena karmaṇā ॥03-199-14॥
[स्वधर्म (svadharma) - own duty; इति (iti) - thus; कृत्वा (kṛtvā) - having done; तु (tu) - but; न (na) - not; त्यजामि (tyajāmi) - I abandon; द्विजोत्तम (dvijottama) - O best of twice-born; पुराकृतम् (purākṛtam) - action done previously; इति (iti) - thus; ज्ञात्वा (jñātvā) - having known; जीवामि (jīvāmi) - I live; एतेन (etena) - by this; कर्मणा (karmaṇā) - by action;]
(Having done (considering as) one's own duty thus, but I do not abandon, O best of twice-born. Having known thus that (it is) a deed done previously, I live by this action.)
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॥
svakarma tyajato brahman adharma iha dṛśyate। svakarmanirato yas tu sa dharma iti niścayaḥ॥03-199-15॥
[स्वकर्म (svakarma) - one's own duty; त्यजतो (tyajataḥ) - of one abandoning; ब्रह्मन् (brahman) - O Brahman; अधर्म (adharma) - unrighteousness; इह (iha) - here; दृश्यते (dṛśyate) - is seen; स्वकर्मनिरतः (svakarmanirataḥ) - engaged in one's own duty; यः (yaḥ) - who; तु (tu) - but; सः (saḥ) - he; धर्मः (dharmaḥ) - righteousness; इति (iti) - thus; निश्चयः (niścayaḥ) - certain;]
(O Brahman, of one abandoning one's own duty, unrighteousness here is seen. But who is engaged in one's own duty, he is righteousness—thus (it is) certain.)
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॥
pūrvaṃ hi vihitaṃ karma dehinaṃ na vimuñcati. dhātrā vidhirayaṃ dṛṣṭo bahudhā karmanirṇaye ॥03-199-16॥
[पूर्वं (pūrvaṃ) - formerly; previously; हि (hi) - indeed; surely; विहितं (vihitaṃ) - ordained; prescribed; कर्म (karma) - action; deed; देहिनं (dehinaṃ) - the embodied (soul); the one possessing a body; न (na) - not; विमुञ्चति (vimuñcati) - releases; lets go; धात्रा (dhātrā) - by the Creator; by the ordainer; विधिः (vidhiḥ) - ordinance; decree; अयं (ayaṃ) - this; दृष्टः (dṛṣṭaḥ) - is seen; is observed; बहुधा (bahudhā) - in many ways; diversely; कर्मनिर्णये (karmanirṇaye) - in the decision/determination of actions; in the judgment concerning actions;]
(Formerly indeed the ordained action does not release the embodied one. By the Creator, this ordinance is observed in many ways in the determination of actions.)
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॥
draṣṭavyaṁ tu bhavet prājña krūre karmaṇi vartatā। kathaṁ karma śubhaṁ kuryāṁ kathaṁ mucye parābhavāt॥ karmaṇas tasya ghorasya bahudhā nirṇayo bhavet॥03-199-17॥
[द्रष्टव्यं (draṣṭavyam) - to be observed; तु (tu) - but; भवेत् (bhavet) - there should be; प्राज्ञ (prājña) - wise (person); क्रूरे (krūre) - cruel; कर्मणि (karmaṇi) - action; वर्तता (vartatā) - being engaged; कथं (kathaṁ) - how; कर्म (karma) - action; शुभं (śubham) - auspicious; कुर्यां (kuryāṁ) - may I do; कथं (kathaṁ) - how; मुच्ये (muccye) - may I be released; पराभवात् (parābhavāt) - from defeat; कर्मणः (karmaṇaḥ) - of action; तस्य (tasya) - of that; घोरस्य (ghorasya) - terrible; बहुधा (bahudhā) - in many ways; निर्णयः (nirṇayaḥ) - decision; भवेत् (bhavet) - there should be;]
(But for a wise (person) being engaged in cruel action, it should be observed: "How may I do auspicious action? How may I be released from defeat?" Of that terrible action, decision in many ways should be made. (03-199-17))
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॥
dāne ca satyavākye ca guruśuśrūṣaṇe tathā। dvijātipūjane cāhaṃ dharme ca nirataḥ sadā ॥ ativādātimānābhyāṃ nivṛtto'smi dvijottama ॥03-199-18॥
[दाने (dāne) - in giving; च (ca) - and; सत्यवाक्ये (satyavākye) - in truthful speech; च (ca) - and; गुरुशुश्रूषणे (guruśuśrūṣaṇe) - in service to the teacher; तथा (tathā) - also; द्विजातिपूजने (dvijātipūjane) - in honoring the twice-born; च (ca) - and; अहम् (aham) - I; धर्मे (dharme) - in dharma; च (ca) - and; निरतः (nirataḥ) - engaged; सदा (sadā) - always; अतिवादातिमानाभ्यां (ativādātimānābhyām) - from excessive speech and excessive pride; निवृत्तः (nivṛttaḥ) - withdrawn; अस्मि (asmi) - am; द्विजोत्तम (dvijottama) - O best of twice-born;]
(In giving and in truthful speech and in service to the teacher also, in honoring the twice-born and I in dharma and always engaged; from excessive speech and excessive pride, withdrawn am, O best of twice-born.)
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॥
kṛṣiṃ sādhviti manyante tatra hiṃsā parā smṛtā। karṣanto lāṅgalaiḥ puṃso ghnanti bhūmiśayān bahūn॥ jīvān anyāṃś ca bahuśas tatra kiṃ pratibhāti te॥03-199-19॥
[कृषिं (kṛṣiṃ) (kṛṣiṃ) - agriculture; साधु (sādhu) (sādhu) - good; इति (iti) (iti) - thus; मन्यन्ते (manyante) (manyante) - they consider; तत्र (tatra) (tatra) - there; हिंसा (hiṃsā) (hiṃsā) - violence; परा (parā) (parā) - supreme; स्मृता (smṛtā) (smṛtā) - is regarded; कर्षन्तः (karṣantaḥ) (karṣantaḥ) - ploughing; लाङ्गलैः (lāṅgalaiḥ) (lāṅgalaiḥ) - with ploughs; पुंसः (puṃsaḥ) (puṃsaḥ) - men; घ्नन्ति (ghnanti) (ghnanti) - kill; भूमि-शयान् (bhūmi-śayān) (bhūmi-śayān) - those lying on the ground; बहून् (bahūn) (bahūn) - many; जीवान् (jīvān) (jīvān) - living beings; अन्यांश्च (anyāṃś ca) (anyāṃś ca) - and others; बहुशः (bahuśas) (bahuśas) - in great numbers; तत्र (tatra) (tatra) - there; किम् (kim) (kim) - what; प्रतिभाति (pratibhāti) (pratibhāti) - appears; ते (te) (te) - to you;]
(Agriculture good thus they consider; there violence supreme is regarded. Ploughing with ploughs men kill those lying on the ground, many. Living beings and others too, in great numbers there, what appears to you? (03-199-19))
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॥
dhānyabījāni yāny āhur vrīhyādīni dvijottama. sarvāṇy etāni jīvāni tatra kiṃ pratibhāti te ॥03-199-20॥
[धान्यबीजानि (dhānyabījāni) - grain-seeds; यानि (yāni) - which; आहुः (āhuḥ) - they say; व्रीह्यादीनि (vrīhyādīni) - rice and others; द्विजोत्तम (dvijottama) - O best of twice-born; सर्वाणि (sarvāṇi) - all; एतानि (etāni) - these; जीवानि (jīvāni) - living beings; तत्र (tatra) - there; किं (kiṃ) - what; प्रतिभाति (pratibhāti) - appears; ते (te) - to you;]
(Grain-seeds which they say rice and others, O best of twice-born, all these living beings—there, what appears to you?)
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॥
adhyākramya paśūṁś cāpi ghnanti vai bhakṣayanti ca. vṛkṣān athauṣadhīś caiva chindanti puruṣā dvija ॥03-199-21॥
[अध्याक्रम्य (adhyākramya) - overcoming; stepping over; transgressing; पशून् (paśūn) - animals; च (ca) - and; अपि (api) - also; घ्नन्ति (ghnanti) - they kill; वै (vai) - indeed; भक्षयन्ति (bhakṣayanti) - they eat; च (ca) - and; वृक्षान् (vṛkṣān) - trees; अथ (atha) - then; औषधीः (auṣadhīḥ) - herbs; च (ca) - and; एव (eva) - certainly; छिन्दन्ति (chindanti) - they cut; पुरुषाः (puruṣāḥ) - people; men; द्विज (dvija) - twice-born;]
(Overcoming animals also, they indeed kill and eat; trees then herbs certainly they cut, people, twice-born.)
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॥
jīvā hi bahavo brahman vṛkṣeṣu ca phaleṣu ca. udake bahavaś cāpi tatra kiṃ pratibhāti te ॥03-199-22॥
[जीवाः (jīvāḥ) - living beings; हि (hi) - indeed; बहवः (bahavaḥ) - many; ब्रह्मन् (brahman) - O Brahman; वृक्षेषु (vṛkṣeṣu) - in trees; च (ca) - and; फलेषु (phaleṣu) - in fruits; च (ca) - and; उदके (udake) - in water; बहवः (bahavaḥ) - many; च (ca) - and; अपि (api) - also; तत्र (tatra) - there; किम् (kim) - what; प्रति-भाति (prati-bhāti) - appears; ते (te) - to you;]
(Living beings indeed many O Brahman in trees and in fruits and in water many also there what appears to you)
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॥
sarvaṃ vyāptam idaṃ brahman prāṇibhiḥ prāṇajīvanaiḥ। matsyā grasante matsyāṃś ca tatra kiṃ pratibhāti te ॥03-199-23॥
[सर्वं (sarvam) - all; everything; व्याप्तम् (vyāptam) - pervaded; filled; इदं (idaṃ) - this; ब्रह्मन् (brahman) - O Brahman; प्राणिभिः (prāṇibhiḥ) - by living beings; प्राणिजीवनैः (prāṇajīvanaiḥ) - by (having) the life of living beings; मत्स्या: (matsyāḥ) - fishes; ग्रसन्ते (grasante) - devour; eat; मत्स्यांश् (matsyāṃś) - other fishes; च (ca) - and; तत्र (tatra) - there; किम् (kim) - what; प्रतिभाति (pratibhāti) - appears; seems; ते (te) - to you;]
(All pervaded this, O Brahman, by living beings with the life of living beings. Fishes devour other fishes and there, what appears to you?)
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॥
sattvaiḥ sattvāni jīvanti bahudhā dvijasattama। prāṇino'nyonyabhakṣāś ca tatra kiṃ pratibhāti te॥03-199-24॥
[सत्त्वैः (sattvaiḥ) - by beings; सत्त्वानि (sattvāni) - beings; जीवन्ति (jīvanti) - live; बहुधा (bahudhā) - in many ways; द्विजसत्तम (dvijasattama) - O best of twice-born; प्राणिनः (prāṇinaḥ) - the living beings; अन्योन्यभक्षाश् (anyonyabhakṣāḥ) - mutual eaters; च (ca) - and; तत्र (tatra) - there; किम् (kim) - what; प्रतिभाति (pratibhāti) - appears; ते (te) - to you;]
(By beings, beings live in many ways, O best of twice-born. The living beings, mutual eaters also; there, what appears to you? (03-199-24))
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॥
caṅkramyamāṇā jīvāṁś ca dharaṇīsaṁśritān bahūn। padbhyāṁ ghnanti narā vipra tatra kiṁ pratibhāti te ॥03-199-25॥
[चङ्क्रम्यमाणा (caṅkramyamāṇā) - walking (ones); जीवान् (jīvān) - living beings; च (ca) - and; धरणीसंश्रितान् (dharaṇīsaṁśritān) - those residing upon the earth; बहून् (bahūn) - many; पद्भ्याम् (padbhyām) - by the feet; घ्नन्ति (ghnanti) - strike; नराः (narāḥ) - men; विप्र (vipra) - O brāhmaṇa; तत्र (tatra) - there; किम् (kim) - what; प्रतिभाति (pratibhāti) - appears; ते (te) - to you;]
(O brāhmaṇa, men walking strike with their feet many living beings residing upon the earth; there, what appears to you?)
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॥
upaviṣṭāḥ śayānāś ca ghnanti jīvān anekaśaḥ। jñānavijñānavantaś ca tatra kiṃ pratibhāti te ॥03-199-26॥
[उपविष्टाः (upaviṣṭāḥ) - those who are seated; शयानाः (śayānāḥ) - those who are lying down; च (ca) - and; घ्नन्ति (ghnanti) - they kill; जीवान् (jīvān) - living beings; अनेकशः (anekaśaḥ) - in many ways; repeatedly; ज्ञानविज्ञानवन्तः (jñānavijñānavantaḥ) - those who possess knowledge and wisdom; च (ca) - and; तत्र (tatra) - there; किं (kiṃ) - what; प्रतिाभाति (pratibhāti) - appears; shines; ते (te) - to you;]
(Those who are seated, those who are lying down, and (others) kill living beings in many ways; those who possess knowledge and wisdom (also) — there, what appears to you?)
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॥
jīvair grastam idaṁ sarvam ākāśaṁ pṛthivī tathā। avijñānāc ca hiṁsanti tatra kiṁ pratibhāti te ॥03-199-27॥
[जीवैः (jīvaiḥ) - by living beings; ग्रस्तम् (grastam) - consumed; इदं (idaṁ) - this; सर्वम् (sarvam) - all; आकाशं (ākāśam) - space; पृथिवी (pṛthivī) - earth; तथा (tathā) - likewise; अविज्ञानात् (avijñānāt) - from ignorance; च (ca) - and; हिंसन्ति (hiṁsanti) - they harm; तत्र (tatra) - there; किं (kiṁ) - what; प्रतिभाति (pratibhāti) - appears; ते (te) - to you;]
(By living beings consumed this all, space (and) earth likewise; from ignorance and they harm, there what appears to you?)
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॥
ahiṁseti yad-uktaṁ hi puruṣair-vismitaiḥ purā। ke na hiṁsanti jīvan vai loke'smin dvijasattama ॥ bahu sañcintya iha vai nāsti kaścid-ahiṁsakaḥ ॥03-199-28॥
[अहिंसैति (ahiṁsā iti) - non-injury thus; यदुक्तं (yad uktam) - what has been said; हि (hi) - indeed; पुरुषैः (puruṣaiḥ) - by men; विस्मितैः (vismitaiḥ) - astonished; पुरा (purā) - formerly; के (ke) - who; न (na) - not; हिंसन्ति (hiṁsanti) - injure; जीवन् (jīvan) - living; वै (vai) - indeed; लोकेऽस्मिन् (loke'smin) - in this world; द्विजसत्तम (dvijasattama) - O best of twice-born; बहु (bahu) - much; सञ्चिन्त्य (sañcintya) - having considered; इह (iha) - here; वै (vai) - indeed; नास्ति (nāsti) - there is not; कश्चित् (kaścit) - anyone; अहिंसकः (ahiṁsakaḥ) - non-injurer;]
(Non-injury thus what has been said indeed by men astonished formerly. Who do not injure, living indeed, in this world, O best of twice-born? Having considered much here indeed, there is not anyone non-injurer.)
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॥
ahiṁsāyāṁ tu niratā yatayo dvijasattama। kurvantyeva hi hiṁsāṁ te yatnādalpatarā bhavet ॥03-199-29॥
[अहिंसायां (ahiṁsāyām) - in non-violence; तु (tu) - but; निरता (niratāḥ) - engaged; यतयः (yatayaḥ) - ascetics; द्विजसत्तम (dvijasattama) - O best of twice-born; कुर्वन्ति (kurvanti) - do; एव (eva) - certainly; हि (hi) - indeed; हिंसां (hiṁsām) - violence; ते (te) - they; यत्नात् (yatnāt) - through effort; अल्पतरा (alpatara) - very little; भवेत् (bhavet) - occurs;]
(In non-violence but engaged ascetics O best of twice-born, do indeed violence they through effort very little occurs.)
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॥
ālākṣyāś caiva puruṣāḥ kule jātā mahāguṇāḥ. mahāghorāṇi karmāṇi kṛtvā lajjanti vai na ca ॥03-199-30॥
[आलक्ष्याः (ālākṣyāḥ) - shameless; च (ca) - and; एव (eva) - indeed; पुरुषाः (puruṣāḥ) - men; कुले (kule) - in a family; जाता (jātā) - born; महागुणाः (mahāguṇāḥ) - great qualities; महाघोराणि (mahāghorāṇi) - very terrible; कर्माणि (karmāṇi) - deeds; कृत्वा (kṛtvā) - having done; लज्जन्ति (lajjanti) - are ashamed; वै (vai) - indeed; न (na) - not; च (ca) - and;]
(Shameless and indeed men born in a family of great qualities, having done very terrible deeds, are not at all ashamed indeed and.)
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॥
suhṛdaḥ suhṛdo'nyaāṃś ca durhṛdaś cāpi durhṛdaḥ। samyakpravṛttān puruṣān na samyag anupaśyataḥ॥03-199-31॥
[सुहृदः (suhṛdaḥ) - friends; सुहृदः (suhṛdaḥ) - of friends; अन्यांश् (anyāṃś) - others; च (ca) - and; दुर्हृदः (durhṛdaḥ) - evil-hearted; च (ca) - and; अपि (api) - also; दुर्हृदः (durhṛdaḥ) - of evil-hearted; सम्यक्-प्रवृत्तान् (samyak-pravṛttān) - well-behaved; पुरुषान् (puruṣān) - men; न (na) - not; सम्यक्-अनुपश्यतः (samyak-anupaśyataḥ) - you do not truly see;]
(Friends, and others of friends, and evil-hearted, and also those of evil-hearted; the well-behaved men you do not truly see.)
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॥
samṛddhaiś ca na nandanti bāndhavā bāndhavair api. gurūṁś caiva vinindanti mūḍhāḥ paṇḍitamāninaḥ ॥03-199-32॥
[समृद्धैः (samṛddhaiḥ) - with the prosperous; च (ca) - and; न (na) - not; नन्दन्ति (nandanti) - rejoice; बान्धवाः (bāndhavāḥ) - relatives; बान्धवैः (bāndhavair) - with relatives; अपि (api) - even; गुरून् (gurūn) - teachers; च (ca) - and; एव (eva) - indeed; विनिन्दन्ति (vinindanti) - disparage; मूढाः (mūḍhāḥ) - fools; पण्डितमानिनः (paṇḍitamāninaḥ) - those who consider themselves wise;]
(With the prosperous, relatives do not rejoice; even with relatives, and indeed teachers, fools who consider themselves wise disparage.)
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॥
bahu loke viparyastaṃ dṛśyate dvijasattama. dharmayuktamadharmaṃ ca tatra kiṃ pratibhāti te ॥03-199-33॥
[बहु (bahu) - much; many; लोके (loke) - in the world; विपर्यस्तं (viparyastam) - reversed; confused; perverted; दृश्यते (dṛśyate) - is seen; द्विजसत्तम (dvijasattama) - O best of the twice-born; धर्मयुक्तम् (dharmayuktam) - endowed with dharma; joined with righteousness; अधर्मं (adharmaṃ) - unrighteousness; wrong; च (ca) - and; तत्र (tatra) - there; in that respect; किं (kiṃ) - what; प्रतिभाति (pratibhāti) - appears; seems; ते (te) - to you;]
(Much in the world reversed is seen, O best of the twice-born. Righteousness-endowed unrighteousness also there, what appears to you? (03-199-33))
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॥
vaktuṃ bahuvidhaṃ śakyaṃ dharmādharmeṣu karmasu। svakarmanirato yo hi sa yaśaḥ prāpnuyān mahat ॥03-199-34॥
[वक्तुम् (vaktum) - to speak; बहुविधम् (bahuvidham) - in many ways; शक्यम् (śakyam) - possible; धर्माधर्मेषु (dharmādharmeṣu) - in righteousness and unrighteousness; कर्मसु (karmasu) - in actions; स्वकर्मनिरतः (svakarmanirataḥ) - devoted to his own duty; यः (yaḥ) - who; हि (hi) - indeed; सः (sa) - he; यशः (yaśaḥ) - fame; प्राप्नुयात् (prāpnuyāt) - may attain; महत् (mahat) - great;]
(To speak in many ways is possible regarding righteousness and unrighteousness in actions. Who indeed is devoted to his own duty, he may attain great fame.)
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)
