03.200
मार्कण्डेय उवाच॥
Markandeya said;
धर्मव्याधस्तु निपुणं पुनरेव युधिष्ठिर। विप्रर्षभमुवाचेदं सर्वधर्मभृतां वरः ॥०३-२००-१॥
But, O Yudhishthira, the righteous hunter, who was the foremost among upholders of dharma, again skillfully spoke these words to the chief of Brāhmaṇas. (03-200-1)
श्रुतिप्रमाणो धर्मो हि वृद्धानामिति भाषितम्। सूक्ष्मा गतिर्हि धर्मस्य बहुशाखा ह्यनन्तिका ॥०३-२००-२॥
It is said that the Veda is the authority on righteousness and that of the elders. Indeed, the course of righteousness is subtle, with many branches, and endless. (03-200-2)
प्राणात्यये विवाहे च वक्तव्यमनृतं भवेत्। अनृतं च भवेत्सत्यं सत्यं चैवानृतं भवेत् ॥०३-२००-३॥
In cases of mortal danger and marriage, one may speak untruth. What is untrue can be truth, and truth itself indeed can become untruth. (03-200-3)
यद्भूतहितमत्यन्तं तत्सत्यमिति धारणा। विपर्ययकृतोऽधर्मः पश्य धर्मस्य सूक्ष्मताम् ॥०३-२००-४॥
Whatever is the absolute good of beings, that is the truth—so is the understanding. Unrighteousness arises from the opposite; behold the subtlety of dharma. (03-200-4)
यत्करोत्यशुभं कर्म शुभं वा द्विजसत्तम। अवश्यं तत्समाप्नोति पुरुषो नात्र संशयः ॥०३-२००-५॥
O best of the twice-born, whatever deed a man does, whether unwholesome or wholesome, he certainly attains to that; there is no doubt here. (03-200-5)
विषमां च दशां प्राप्य देवान्गर्हति वै भृशम्। आत्मनः कर्मदोषाणि न विजानात्यपण्डितः ॥०३-२००-६॥
When faced with adversity, an unwise person harshly blames the gods, but does not see the faults in his own actions. (03-200-6)
मूढो नैकृतिकश्चापि चपलश्च द्विजोत्तम। सुखदुःखविपर्यासो यदा समुपपद्यते ॥ नैनं प्रज्ञा सुनीतं वा त्रायते नैव पौरुषम् ॥०३-२००-७॥
O best of the twice-born, when the reversal of happiness and sorrow arises for a person who is deluded, dishonest, and fickle, neither wisdom, good conduct, nor even manliness can protect him. (03-200-7)
यो यमिच्छेद्यथा कामं तं तं कामं समश्नुयात्। यदि स्यादपराधीनं पुरुषस्य क्रियाफलम् ॥०३-२००-८॥
Whoever would desire anything, he would attain precisely that desire, if the fruit of a man's actions were not dependent on another. (03-200-8)
संयताश्चापि दक्षाश्च मतिमन्तश्च मानवाः। दृश्यन्ते निष्फलाः सन्तः प्रहीणाः सर्वकर्मभिः ॥०३-२००-९॥
Even self-controlled, capable, and intelligent men are seen to be fruitless, being deprived of all actions. (03-200-9)
भूतानामपरः कश्चिद्धिंसायां सततोत्थितः। वञ्चनायां च लोकस्य स सुखेनेह जीवति ॥०३-२००-१०॥
There is someone among beings who is always intent on harming and deceiving others, and he lives here in this world with ease. (03-200-10)
अचेष्टमानमासीनं श्रीः कञ्चिदुपतिष्ठति। कश्चित्कर्माणि कुर्वन्हि न प्राप्यमधिगच्छति ॥०३-२००-११॥
Sometimes fortune comes to someone sitting idly without effort, while another, actively engaged in deeds, does not attain what ought to be attained. (03-200-11)
देवानिष्ट्वा तपस्तप्त्वा कृपणैः पुत्रगृद्धिभिः। दशमासधृता गर्भे जायन्ते कुलपांसनाः ॥०३-२००-१२॥
After worshiping the gods and performing austerities, the miserable who are greedy for sons bear them in the womb for ten months, but are then born as disgraces of the family. (03-200-12)
अपरे धनधान्यैश्च भोगैश्च पितृसञ्चितैः। विपुलैरभिजायन्ते लब्धास्तैरेव मङ्गलैः ॥०३-२००-१३॥
Others are born into abundance, obtaining wealth, grain, enjoyments, and other goods—accumulated by their ancestors—only by those very good fortunes. (03-200-13)
कर्मजा हि मनुष्याणां रोगा नास्त्यत्र संशयः। आधिभिश्चैव बाध्यन्ते व्याधैः क्षुद्रमृगा इव ॥०३-२००-१४॥
Diseases of humans are indeed born of actions; there is no doubt about this. And, just like small animals are afflicted by diseases and distresses, so too are humans. (03-200-14)
ते चापि कुशलैर्वैद्यैर्निपुणैः सम्भृतौषधैः। व्याधयो विनिवार्यन्ते मृगा व्याधैरिव द्विज ॥०३-२००-१५॥
In the same way, O Brahmin, diseases are warded off by skilled physicians using expert, well-prepared medicines, just as deer are kept away by hunters. (03-200-15)
येषामस्ति च भोक्तव्यं ग्रहणीदोषपीडिताः। न शक्नुवन्ति ते भोक्तुं पश्य धर्मभृतां वर ॥०३-२००-१६॥
O best among the upholders of dharma, see: though there is food to be eaten for them, those afflicted with grahaṇī-disorder are not able to eat. (03-200-16)
अपरे बाहुबलिनः क्लिश्यन्ते बहवो जनाः। दुःखेन चाधिगच्छन्ति भोजनं द्विजसत्तम ॥०३-२००-१७॥
O best of twice-born, many other strong-armed people endure hardship and only then obtain food. (03-200-17)
इति लोकमनाक्रन्दं मोहशोकपरिप्लुतम्। स्रोतसासकृदाक्षिप्तं ह्रियमाणं बलीयसा ॥०३-२००-१८॥
Thus, the world, not crying out, overwhelmed by delusion and grief, was at once tossed by the current and carried away by the stronger. (03-200-18)
न म्रियेयुर्न जीर्येयुः सर्वे स्युः सार्वकामिकाः। नाप्रियं प्रतिपश्येयुर्वशित्वं यदि वै भवेत् ॥०३-२००-१९॥
If sovereignty truly existed, none would die, none would grow old, all would possess every desire, and none would see anything unpleasant. (03-200-19)
उपर्युपरि लोकस्य सर्वो गन्तुं समीहते। यतते च यथाशक्ति न च तद्वर्तते तथा ॥०३-२००-२०॥
Everyone in the world desires to ascend higher and higher. Each strives as much as he is able, but it does not happen accordingly. (03-200-20)
बहवः सम्प्रदृश्यन्ते तुल्यनक्षत्रमङ्गलाः। महच्च फलवैषम्यं दृश्यते कर्मसन्धिषु ॥०३-२००-२१॥
Many people are seen who have the same auspicious stars, yet great differences in results are observed at the junctions of their actions. (03-200-21)
न कश्चिदीशते ब्रह्मन्स्वयङ्ग्राहस्य सत्तम। कर्मणां प्राकृतानां वै इह सिद्धिः प्रदृश्यते ॥०३-२००-२२॥
O Brahman, no one controls the actions of one who acts independently, O best of beings; here, the success of actions born of nature is indeed observed. (03-200-22)
यथा श्रुतिरियं ब्रह्मञ्जीवः किल सनातनः। शरीरमध्रुवं लोके सर्वेषां प्राणिनामिह ॥०३-२००-२३॥
O Brahman, as this Śruti declares, the living self is indeed eternal; but the body of all living beings in this world is impermanent. (03-200-23)
वध्यमाने शरीरे तु देहनाशो भवत्युत। जीवः सङ्क्रमतेऽन्यत्र कर्मबन्धनिबन्धनः ॥०३-२००-२४॥
When the body is being destroyed, the destruction of the body takes place; but the soul, bound by the chain of deeds, migrates elsewhere. (03-200-24)
ब्राह्मण उवाच॥
The Brāhmaṇa said.
कथं धर्मभृतां श्रेष्ठ जीवो भवति शाश्वतः। एतदिच्छाम्यहं ज्ञातुं तत्त्वेन वदतां वर ॥०३-२००-२५॥
How does the best among the upholders of dharma become eternal? I wish to know this truly, O best of speakers. (03-200-25)
व्याध उवाच॥
The hunter said;
न जीवनाशोऽस्ति हि देहभेदे; मिथ्यैतदाहुर्म्रियतेति मूढाः। जीवस्तु देहान्तरितः प्रयाति; दशार्धतैवास्य शरीरभेदः ॥०३-२००-२६॥
There is indeed no destruction of the soul when the body is separated; it is the deluded who falsely say, "He dies." Rather, the soul goes on after entering another body; the separation from the body is merely like a change of condition. (03-200-26)
अन्यो हि नाश्नाति कृतं हि कर्म; स एव कर्ता सुखदुःखभागी। यत्तेन किञ्चिद्धि कृतं हि कर्म; तदश्नुते नास्ति कृतस्य नाशः ॥०३-२००-२७॥
No one else experiences the results of actions done; only the doer is the recipient of happiness and sorrow. Whatever action he does, he alone enjoys its results; for actions performed, there is no destruction. (03-200-27)
अपुण्यशीलाश्च भवन्ति पुण्या; नरोत्तमाः पापकृतो भवन्ति। नरोऽनुयातस्त्विह कर्मभिः स्वै; स्ततः समुत्पद्यति भावितस्तैः ॥०३-२००-२८॥
Those of unvirtuous disposition may also become virtuous; even the best of men may become evil-doers. A man, having followed his own actions here, is consequently formed by those actions. (03-200-28)
ब्राह्मण उवाच॥
The Brāhmaṇa said.
कथं सम्भवते योनौ कथं वा पुण्यपापयोः। जातीः पुण्या ह्यपुण्याश्च कथं गच्छति सत्तम ॥०३-२००-२९॥
How does conception occur in the womb, and how, O best one, do births result from merit and demerit? How do virtuous and non-virtuous births take place? (03-200-29)
व्याध उवाच॥
The hunter said.
गर्भाधानसमायुक्तं कर्मेदं सम्प्रदृश्यते। समासेन तु ते क्षिप्रं प्रवक्ष्यामि द्विजोत्तम ॥०३-२००-३०॥
This rite, connected with the garbhādhāna (conception) ceremony, is thus observed. But I will quickly explain it to you in summary, O best of the twice-born. (03-200-30)
यथा सम्भृतसम्भारः पुनरेव प्रजायते। शुभकृच्छुभयोनीषु पापकृत्पापयोनिषु ॥०३-२००-३१॥
Just as one whose preparations are complete is born again, in the same way, a doer of good is born among good births, and a doer of evil is born among evil births. (03-200-31)
शुभैः प्रयोगैर्देवत्वं व्यामिश्रैर्मानुषो भवेत्। मोहनीयैर्वियोनीषु त्वधोगामी च किल्बिषैः ॥०३-२००-३२॥
By auspicious actions, one attains divinity; by mixed actions, one becomes human. But by delusive actions, one is born in lower wombs, and by sinful actions, one falls even further. (03-200-32)
जातिमृत्युजरादुःखैः सततं समभिद्रुतः। संसारे पच्यमानश्च दोषैरात्मकृतैर्नरः ॥०३-२००-३३॥
A man, constantly oppressed by the sufferings of birth, death, and old age, is tormented in saṁsāra by faults he has committed himself. (03-200-33)
तिर्यग्योनिसहस्राणि गत्वा नरकमेव च। जीवाः सम्परिवर्तन्ते कर्मबन्धनिबन्धनाः ॥०३-२००-३४॥
Bound by the bondage of karma, living beings keep on revolving, passing through thousands of animal wombs and even hell. (03-200-34)
जन्तुस्तु कर्मभिस्तैस्तैः स्वकृतैः प्रेत्य दुःखितः। तद्दुःखप्रतिघातार्थमपुण्यां योनिमश्नुते ॥०३-२००-३५॥
But after death, a creature, afflicted by the results of his various self-made actions, attains an inauspicious womb for the purpose of counteracting that suffering. (03-200-35)
ततः कर्म समादत्ते पुनरन्यन्नवं बहु। पच्यते तु पुनस्तेन भुक्त्वापथ्यमिवातुरः ॥०३-२००-३६॥
Then he undertakes action, and again much new action; but again, by that (action), he is afflicted, like a sick person having eaten unwholesome food. (03-200-36)
अजस्रमेव दुःखार्तोऽदुःखितः सुखसञ्ज्ञितः। ततोऽनिवृत्तबन्धत्वात्कर्मणामुदयादपि ॥ परिक्रामति संसारे चक्रवद्बहुवेदनः ॥०३-२००-३७॥
Always afflicted by pain, yet not visibly distressed, but called happy, because his bondage is not ended, even when actions arise, he wanders through existence like a wheel, experiencing much suffering. (03-200-37)
स चेन्निवृत्तबन्धस्तु विशुद्धश्चापि कर्मभिः। प्राप्नोति सुकृताँल्लोकान्यत्र गत्वा न शोचति ॥०३-२००-३८॥
If he, with all bonds ceased and made pure by his actions, attains the realms of the virtuous, having reached there, he does not grieve. (03-200-38)
पापं कुर्वन्पापवृत्तः पापस्यान्तं न गच्छति। तस्मात्पुण्यं यतेत्कर्तुं वर्जयेत च पातकम् ॥०३-२००-३९॥
One who acts sinfully and is of sinful conduct never reaches the end of sin. Therefore, one should strive to perform virtuous deeds and avoid sin. (03-200-39)
अनसूयुः कृतज्ञश्च कल्याणान्येव सेवते। सुखानि धर्ममर्थं च स्वर्गं च लभते नरः ॥०३-२००-४०॥
A man who is free from envy and is grateful pursues only good things; he attains happiness, virtue, wealth, and even heaven. (03-200-40)
संस्कृतस्य हि दान्तस्य नियतस्य यतात्मनः। प्राज्ञस्यानन्तरा वृत्तिरिह लोके परत्र च ॥०३-२००-४१॥
For the conduct that immediately follows is that of the wise, self-restrained, disciplined, self-controlled, and refined person, both in this world and in the next. (03-200-41)
सतां धर्मेण वर्तेत क्रियां शिष्टवदाचरेत्। असङ्क्लेशेन लोकस्य वृत्तिं लिप्सेत वै द्विज ॥०३-२००-४२॥
The twice-born should act righteously like the virtuous, perform actions as the wise do, and should indeed seek a livelihood for people without causing trouble. (03-200-42)
सन्ति ह्यागतविज्ञानाः शिष्टाः शास्त्रविचक्षणाः। स्वधर्मेण क्रिया लोके कर्मणः सोऽप्यसङ्करः ॥०३-२००-४३॥
There are, indeed, sages possessing acquired knowledge, noble ones, and experts in the śāstras; through performing actions in the world with one's own duty, even that action is not a confusion. (03-200-43)
प्राज्ञो धर्मेण रमते धर्मं चैवोपजीवति। तस्य धर्मादवाप्तेषु धनेषु द्विजसत्तम ॥ तस्यैव सिञ्चते मूलं गुणान्पश्यति यत्र वै ॥०३-२००-४४॥
The wise delights in righteousness and indeed lives by it; O best of the twice-born, among the riches obtained from righteousness, he nourishes only that root where he truly perceives virtues. (03-200-44)
धर्मात्मा भवति ह्येवं चित्तं चास्य प्रसीदति। स मैत्रजनसन्तुष्ट इह प्रेत्य च नन्दति ॥०३-२००-४५॥
Such a person becomes righteous indeed, and his mind is calmed. He, being pleased with friendly people, rejoices both in this world and after death. (03-200-45)
शब्दं स्पर्शं तथा रूपं गन्धानिष्टांश्च सत्तम। प्रभुत्वं लभते चापि धर्मस्यैतत्फलं विदुः ॥०३-२००-४६॥
O best of beings, they know that sound, touch, form, and desired scents, as well as lordship, are the fruits of dharma. (3-200-46)
धर्मस्य च फलं लब्ध्वा न तृप्यति महाद्विज। अतृप्यमाणो निर्वेदमादत्ते ज्ञानचक्षुषा ॥०३-२००-४७॥
O great twice-born, even after obtaining the fruit of dharma, one is not satisfied. Not being satisfied, one attains dispassion by means of the eye of knowledge. (03-200-47)
प्रज्ञाचक्षुर्नर इह दोषं नैवानुरुध्यते। विरज्यति यथाकामं न च धर्मं विमुञ्चति ॥०३-२००-४८॥
A man endowed with wisdom here does not follow after faults. He detaches himself as he wishes, yet never abandons righteousness. (03-200-48)
सर्वत्यागे च यतते दृष्ट्वा लोकं क्षयात्मकम्। ततो मोक्षे प्रयतते नानुपायादुपायतः ॥०३-२००-४९॥
He strives for complete renunciation, having perceived the world as subject to decay; then he endeavors for liberation, not without means, but with means. (03-200-49)
एवं निर्वेदमादत्ते पापं कर्म जहाति च। धार्मिकश्चापि भवति मोक्षं च लभते परम् ॥०३-२००-५०॥
Thus, he acquires disenchantment, abandons sinful actions, becomes righteous, and attains the highest liberation. (03-200-50)
तपो निःश्रेयसं जन्तोस्तस्य मूलं शमो दमः। तेन सर्वानवाप्नोति कामान्यान्मनसेच्छति ॥०३-२००-५१॥
Austerity is the highest good for a being; its root is tranquility and self-restraint. By that, he attains all desires that he wishes in his mind. (03-200-51)
इन्द्रियाणां निरोधेन सत्येन च दमेन च। ब्रह्मणः पदमाप्नोति यत्परं द्विजसत्तम ॥०३-२००-५२॥
O best of twice-born, by restraint of the senses, truthfulness, and self-control, one attains the supreme state of Brahman. (03-200-52)
ब्राह्मण उवाच॥
The Brāhmaṇa said.
इन्द्रियाणि तु यान्याहुः कानि तानि यतव्रत। निग्रहश्च कथं कार्यो निग्रहस्य च किं फलम् ॥०३-२००-५३॥
But which are the senses that are spoken of, which are those, O one of sacred vows? And how should restraint be practiced, and what is the fruit of restraint? (03-200-53)
कथं च फलमाप्नोति तेषां धर्मभृतां वर। एतदिच्छामि तत्त्वेन धर्मं ज्ञातुं सुधार्मिक ॥०३-२००-५४॥
O best of the upholders of dharma, how do they obtain the fruit? I wish to know this dharma truly, O truly righteous one. (03-200-54)
