03.199
Markandeya said.
But then, Dharmavyādha said to the brāhmaṇa Yudhiṣṭhira: “Without doubt, this terrible act that I indeed perform.” (03-199-1)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Twice-born, people overcome animals as well—they kill and eat them, and also cut down trees and herbs. (03-199-21)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
