03.200
मार्कण्डेय उवाच॥
mārkaṇḍeya uvāca॥
[मार्कण्डेय (mārkaṇḍeya) - Markandeya; (sage's name); उवाच (uvāca) - said;]
(Markandeya said;)
Markandeya said;
धर्मव्याधस्तु निपुणं पुनरेव युधिष्ठिर। विप्रर्षभमुवाचेदं सर्वधर्मभृतां वरः ॥०३-२००-१॥
dharmavyādhas tu nipuṇaṁ punar eva yudhiṣṭhira। viprarṣabham uvācedaṁ sarvadharmabhṛtāṁ varaḥ ॥03-200-1॥
[धर्मव्याधः (dharmavyādhaḥ) - the righteous hunter; तु (tu) - but; निपुणम् (nipuṇam) - skillfully; पुनः (punaḥ) - again; एव (eva) - indeed; युधिष्ठिर (yudhiṣṭhira) - O Yudhishthira; विप्रर्षभम् (viprarṣabham) - the best of Brāhmaṇas; उवाच (uvāca) - said; इदम् (idam) - this; सर्वधर्मभृतां (sarvadharmabhṛtām) - of all upholders of dharma; वरः (varaḥ) - the foremost;]
(But the righteous hunter, skillfully, again indeed, O Yudhishthira, said this to the best of Brāhmaṇas, the foremost among all upholders of dharma.)
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॥
śrutipramāṇo dharmo hi vṛddhānāmiti bhāṣitam. sūkṣmā gatirhi dharmasya bahuśākhā hyanantikā ॥03-200-2॥
[श्रुति (śruti) (śruti) - Veda; प्रमाणः (pramāṇaḥ) (pramāṇaḥ) - authority; धर्मः (dharmaḥ) (dharmaḥ) - righteousness; हि (hi) (hi) - indeed; वृद्धानाम् (vṛddhānām) (vṛddhānām) - of elders; इति (iti) (iti) - thus; भाषितम् (bhāṣitam) (bhāṣitam) - it is spoken; सूक्ष्मा (sūkṣmā) (sūkṣmā) - subtle; गतिः (gatiḥ) (gatiḥ) - course; हि (hi) (hi) - indeed; धर्मस्य (dharmasya) (dharmasya) - of righteousness; बहुशाखा (bahuśākhā) (bahuśākhā) - having many branches; हि (hi) (hi) - indeed; अनन्तिका (anantikā) (anantikā) - endless;]
(Veda is the authority (in) righteousness indeed, of elders thus it is spoken. Subtle course indeed (is) of righteousness, having many branches indeed, endless.)
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॥
prāṇātyaye vivāhe ca vaktavyamanṛtaṁ bhavet। anṛtaṁ ca bhavetsatyaṁ satyaṁ caivānṛtaṁ bhavet॥03-200-3॥
[प्राणात्यये (prāṇātyaye) - at the time of danger to life; विवाहे (vivāhe) - at marriage; च (ca) - and; वक्तव्यम् (vaktavyam) - should be spoken; अनृतं (anṛtam) - untruth; भवेत् (bhavet) - should be; अनृतं (anṛtam) - untruth; च (ca) - and; भवेत् (bhavet) - should be; सत्यं (satyaṁ) - truth; सत्यं (satyaṁ) - truth; च (ca) - and; एव (eva) - indeed; अनृतं (anṛtam) - untruth; भवेत् (bhavet) - should be;]
(At the time of danger to life and at marriage, untruth should be spoken. Untruth may be truth, and truth indeed may be untruth. (03-200-3))
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॥
yadbhūtahitam atyantaṃ tat satyam iti dhāraṇā। viparyayakṛto'dharmaḥ paśya dharmasya sūkṣmatām ॥03-200-4॥
[यद् (yad) - which; भूतहितम् (bhūtahitam) - the good of beings; अत्यन्तम् (atyantam) - absolutely; thoroughly; तत् (tat) - that; सत्यं (satyam) - truth; इति (iti) - thus; धारणा (dhāraṇā) - conviction; understanding; विपर्ययकृतः (viparyayakṛtaḥ) - created by reversal; अधर्मः (adharmaḥ) - unrighteousness; पश्य (paśya) - see; धर्मस्य (dharmasya) - of dharma; सूक्ष्मताम् (sūkṣmatām) - subtlety;]
(Which is the absolute good of beings, that is truth—thus is the conviction. Unrighteousness created by reversal: see the subtlety of dharma.)
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॥
yat karoty aśubhaṃ karma śubhaṃ vā dvijasattama। avaśyaṃ tat samāpnoti puruṣaḥ na atra saṃśayaḥ॥03-200-5॥
[यत् (yat) - which; करोति (karoti) - does; अशुभं (aśubhaṃ) - unwholesome; कर्म (karma) - deed; शुभं (śubhaṃ) - wholesome; वा (vā) - or; द्विजसत्तम (dvijasattama) - O best of the twice-born; अवश्यम् (avaśyam) - certainly; तत् (tat) - that; समाप्नोति (samāpnoti) - attains; पुरुषः (puruṣaḥ) - man; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(Which action a man does, unwholesome deed or wholesome, O best of twice-born, certainly that the man attains; here is no doubt.)
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॥
viṣamāṃ ca daśāṃ prāpya devān garhati vai bhṛśam। ātmanaḥ karma-doṣāṇi na vijānāti apaṇḍitaḥ ॥03-200-6॥
[विषमां (viṣamāṃ) - adverse; च (ca) - and; दशां (daśāṃ) - state; प्राप्य (prāpya) - having obtained; देवान् (devān) - the gods; गर्हति (garhati) - censures; वै (vai) - certainly; भृशम् (bhṛśam) - greatly; आत्मनः (ātmanaḥ) - of oneself; कर्मदोषाणि (karma-doṣāṇi) - faults of (one's own) actions; न (na) - not; विजानाति (vijānāti) - perceives; अपण्डितः (apaṇḍitaḥ) - an unwise person;]
(Having obtained an adverse state, certainly greatly (he) censures the gods; the unwise person does not perceive the faults of one's own actions.)
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॥
mūḍho naikṛtikaścāpi capalaśca dvijottama। sukhaduḥkhaviparyāso yadā samupapadyate ॥ nainaṃ prajñā sunītaṃ vā trāyate naiva pauruṣam ॥03-200-7॥
[मूढः (mūḍhaḥ) (mūḍhaḥ) - deluded person; नैकृतिकः (naikṛtikaḥ) (naikṛtikaḥ) - dishonest person; च (ca) (ca) - and; अपि (api) (api) - also; चपलः (capalaḥ) (capalaḥ) - fickle person; च (ca) (ca) - and; द्विजोत्तम (dvijottama) (dvijottama) - O best of twice-born; सुखदुःखविपर्यासः (sukhaduḥkhaviparyāsaḥ) (sukhaduḥkhaviparyāsaḥ) - reversal of happiness and sorrow; यदा (yadā) (yadā) - when; समुपपद्यते (samupapadyate) (samupapadyate) - arises; न (na) (na) - not; एनम् (enam) (enam) - him; प्रज्ञा (prajñā) (prajñā) - wisdom; सुनीतम् (sunītam) (sunītam) - good conduct; वा (vā) (vā) - or; त्रायते (trāyate) (trāyate) - protects; न (na) (na) - not; एव (eva) (eva) - indeed; पौरुषम् (pauruṣam) (pauruṣam) - manliness;]
(Deluded, dishonest, and also fickle person, O best of twice-born, when the reversal of happiness and sorrow arises, not him wisdom, good conduct or (even) manliness indeed protects.)
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॥
yo yam icched yathā kāmaṃ taṃ taṃ kāmaṃ samaśnuyāt। yadi syād aparādhīnaṃ puruṣasya kriyāphalam॥ 03-200-8॥
[यो (yaḥ) - who; यम् (yam) - what; इच्छेत् (icchet) - would desire; यथा (yathā) - as; कामं (kāmaṃ) - desire; तं तं (taṃ taṃ) - that, that; कामं (kāmaṃ) - desire; समश्नुयात् (samaśnuyāt) - would attain; यदि (yadi) - if; स्यात् (syāt) - were; अपराधीनं (aparādhīnaṃ) - not dependent on another; पुरुषस्य (puruṣasya) - of a man; क्रिया-फलम् (kriyā-phalam) - the fruit of action;]
(Who, whatever he would desire, as (per his) wish, that, that desire he would attain; if were independent of another the fruit of action of a man.)
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॥
saṃyatāś cāpi dakṣāś ca matimantaś ca mānavāḥ। dṛśyante niṣphalāḥ santaḥ prahīṇāḥ sarvakarmabhiḥ॥03-200-9॥
[संयताः (saṃyatāḥ) - self-controlled; च (ca) - and; अपि (api) - also; दक्षाः (dakṣāḥ) - capable; च (ca) - and; मतिमन्तः (matimantaḥ) - intelligent; च (ca) - and; मानवाः (mānavāḥ) - men; दृश्यन्ते (dṛśyante) - are seen; निष्फलाः (niṣphalāḥ) - fruitless; सन्तः (santaḥ) - being; प्रहीणाः (prahīṇāḥ) - deprived; सर्वकर्मभिः (sarvakarmabhiḥ) - of all actions;]
(Self-controlled and also capable and intelligent men are seen fruitless, being deprived of all actions.)
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॥
bhūtānāmaparaḥ kaściddhiṁsāyāṁ satatotthitaḥ| vañcanāyāṁ ca lokasya sa sukheneha jīvati॥03-200-10॥
[भूतानाम् (bhūtānām) - of beings; परः (paraḥ) - another; (someone else; a certain other person;) कश्चित् (kaścit) - someone; हिंसायाम् (hiṁsāyām) - in harming; सतत-उत्थितः (satata-utthitaḥ) - constantly engaged; (always arisen;) वञ्चनायाम् (vañcanāyām) - in deceit; च (ca) - and; लोकस्य (lokasya) - of people; (of the world;) सः (saḥ) - he; सुखेन (sukhena) - with ease; (happily;) इह (iha) - here; (in this world;) जीवति (jīvati) - lives;]
(Of beings another someone constantly engaged in harming, and in deceit of people, he with ease here lives.)
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॥
aceṣṭamānam āsīnam śrīḥ kañcid upatiṣṭhati। kaścit karmāṇi kurvan hi na prāpyam adhigacchati ॥03-200-11॥
[अचेष्टमानम् (aceṣṭamānam) - not making effort; आसीनम् (āsīnam) - sitting; श्रीः (śrīḥ) - fortune; कञ्चित् (kañcit) - someone; उपतिष्ठति (upatiṣṭhati) - approaches; कश्चित् (kaścit) - someone; कर्माणि (karmāṇi) - actions; कुर्वन् (kurvan) - doing; हि (hi) - indeed; न (na) - not; प्राप्यम् (prāpyam) - what is to be obtained; अधिगच्छति (adhigacchati) - attains;]
(Fortune approaches someone not making effort, sitting. Someone indeed, doing actions, does not attain what is to be obtained.)
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॥
devāniṣṭvā tapastaptvā kṛpaṇaiḥ putragṛddhibhiḥ। daśamāsadhṛtā garbhe jāyante kulapāṁsanāḥ॥03-200-12॥
[देवान् (devān) - the gods; इष्ट्वा (iṣṭvā) - having worshiped; तपः (tapaḥ) - austerity; तप्त्वा (taptvā) - having performed; कृपणैः (kṛpaṇaiḥ) - by the miserable; पुत्रगृद्धिभिः (putragṛddhibhiḥ) - with greed for sons; दशमासधृता (daśamāsadhṛtā) - held for ten months; गर्भे (garbhe) - in the womb; जायन्ते (jāyante) - are born; कुलपांसनाः (kulapāṁsanāḥ) - the disgraces of the family;]
(The gods having been worshiped, austerity having been performed by the miserable with desire for sons, (they) held for ten months in the womb, are born the disgraces of the family.)
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॥
apare dhanadhānyeś ca bhogaiś ca pitṛsañcitaiḥ। vipulair abhijāyante labdhās taireva maṅgalaiḥ॥03-200-13॥
[अपरे (apare) - others; धनधान्यैः (dhanadhānyeḥ) - by wealth and grain; च (ca) - and; भोगैः (bhogaiḥ) - by enjoyments; च (ca) - and; पितृसञ्चितैः (pitṛsañcitaiḥ) - accumulated by ancestors; विपुलैः (vipulaiḥ) - abundant; अभिजायन्ते (abhijāyante) - are born; लब्धाः (labdhāḥ) - obtained; तैः (taiḥ) - by those; एव (eva) - only; मङ्गलैः (maṅgalaiḥ) - by good fortunes;]
(Others by wealth and grain and enjoyments and (things) accumulated by ancestors, abundant, are born, obtained by those only by good fortunes.)
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॥
karmajā hi manuṣyāṇāṃ rogā nāstyatra saṃśayaḥ। ādhibhiścaiva bādhyante vyādhaiḥ kṣudramṛgā iva॥03-200-14॥
[कर्मजा (karmajā) - born of actions; हि (hi) - indeed; मनुष्याणां (manuṣyāṇām) - of humans; रोगा (rogā) - diseases; नास्ति (nāsti) - there is not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt; आधिभिः (ādhibhiḥ) - by afflictions; च (ca) - and; एव (eva) - indeed; बाध्यन्ते (bādhyante) - are afflicted; व्याधैः (vyādhaiḥ) - by diseases; क्षुद्रमृगाः (kṣudramṛgāḥ) - small animals; इव (iva) - like;]
(Born of actions indeed of humans diseases; there is not here doubt. By afflictions and indeed are afflicted by diseases small animals like.)
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॥
te cāpi kuśalair vaidyair nipuṇaiḥ sambhṛtauṣadhaiḥ। vyādhayo vinivāryante mṛgā vyādhair iva dvija ॥03-200-15॥
[ते (te) - they; च (ca) - and; अपि (api) - also; कुशलैः (kuśalaiḥ) - by skilled; वैद्यैः (vaidyaiḥ) - by physicians; निपुणैः (nipuṇaiḥ) - by expert; सम्भृत (sambhṛta) - well-prepared; औषधैः (auṣadhaiḥ) - by medicines; व्याधयः (vyādhayaḥ) - diseases; विनिवार्यन्ते (vinivāryante) - are warded off; मृगाः (mṛgāḥ) - deer; व्याधैः (vyādhaiḥ) - by hunters; इव (iva) - like; द्विज (dvija) - O twice-born (Brahmin);]
(They and also by skilled physicians, by expert, well-prepared medicines, diseases are warded off, as deer by hunters, O twice-born.)
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॥
yeṣām asti ca bhoktavyaṃ grahaṇīdoṣapīḍitāḥ। na śaknuvanti te bhoktuṃ paśya dharmabhṛtāṃ vara॥03-200-16॥
[येषाम् (yeṣām) - of whom; अस्ति (asti) - there is; च (ca) - and; भोक्तव्यम् (bhoktavyam) - to be eaten; ग्रहणीदोषपीडिताः (grahaṇī-doṣa-pīḍitāḥ) - afflicted (pīḍitāḥ) by the disorder of grahaṇī (grahaṇī-doṣa); न (na) - not; शक्नुवन्ति (śaknuvanti) - are able; ते (te) - they; भोक्तुम् (bhoktum) - to eat; पश्य (paśya) - see; धर्मभृताम् (dharmabhṛtām) - among the sustainers of dharma; वर (vara) - O best;]
(Of whom there is to be eaten food, and afflicted by grahaṇī-disorder, not they are able to eat, see, O best among the sustainers of dharma.)
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॥
apare bāhubalinaḥ kliśyante bahavo janāḥ। duḥkhena cādhigacchanti bhojanaṃ dvijasattama॥03-200-17॥
[अपरे (apare) - others; बाहुबलिनः (bāhubalinaḥ) - strong of arm; क्लिश्यन्ते (kliśyante) - are afflicted; बहवः (bahavaḥ) - many; जनाः (janāḥ) - people; दुःखेन (duḥkhena) - by hardship; च (ca) - and; अधिगच्छन्ति (adhigacchanti) - obtain; भोजनं (bhojanam) - food; द्विजसत्तम (dvijasattama) - O best of twice-born;]
(Others strong of arm are afflicted, many people, by hardship and obtain food, O best of twice-born.)
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॥
iti lokam anākrandam mohaśokapariplutam। srotasā sakṛd ākṣiptam hriyamāṇam balīyasā॥03-200-18॥
[इति (iti) - thus; लोकम् (lokam) - the world; अनाक्रन्दम् (anākrandam) - not crying out; मोहशोकपरिप्लुतम् (mohaśokapariplutam) - overwhelmed by delusion and grief; स्रोतसा (srotasā) - by the current; सकृत् (sakṛt) - at once; आक्षिप्तम् (ākṣiptam) - tossed; ह्रियमाणम् (hriyamāṇam) - being carried away; बलीयसा (balīyasā) - by the stronger;]
(Thus, the world, not crying out, overwhelmed by delusion and grief, at once tossed by the current, being carried away by the stronger.)
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॥
na mriyayur na jīryeyuḥ sarve syuḥ sārvakāmikāḥ. nāpriyaṃ pratipaśyeyur vaśitvaṃ yadi vai bhavet ॥03-200-19॥
[न (na) - not; म्रियेयुः (mriyayuḥ) - would die; न (na) - not; जीर्येयुः (jīryeyuḥ) - would grow old; सर्वे (sarve) - all; स्युः (syuḥ) - would be; सार्वकामिकाः (sārvakāmikāḥ) - possessors of all desires; न (na) - not; अप्रियं (apriyaṃ) - unpleasant; प्रतिपश्येयुः (pratipaśyeyuḥ) - would see; वशित्वं (vaśitvam) - sovereignty; यदि (yadi) - if; वै (vai) - indeed; भवेत् (bhavet) - were to be;]
(Not would die, not would grow old, all would be possessors of all desires; not would see unpleasant, sovereignty if indeed were to be. (03-200-19))
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॥
uparyupari lokasya sarvo gantuṃ samīhate। yatate ca yathāśakti na ca tadvartate tathā॥03-200-20॥
[उपर्युपरि (uparyupari) - higher and higher; upward upon upward; लोकस्य (lokasya) - of the world; of people; सर्वः (sarvaḥ) - everyone; all; गन्तुम् (gantuṃ) - to go; to attain; समीहते (samīhate) - desires; strives; यतते (yatate) - strives; endeavors; च (ca) - and; यथा (yathā) - according to; as; शक्ति (śakti) - ability; power; न (na) - not; च (ca) - and; तत् (tat) - that; वर्तते (vartate) - happens; occurs; तथा (tathā) - so; in that way;]
(Higher and higher of the world everyone to go desires. He strives also according to ability but that does not happen so. (03-200-20))
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॥
bahavaḥ sampradṛśyante tulya-nakṣatra-maṅgalāḥ. mahacca phala-vaiṣamyaṃ dṛśyate karma-sandhiṣu ॥03-200-21॥
[बहवः (bahavaḥ) - many; सम्प्रदृश्यन्ते (sampradṛśyante) - are indeed seen; तुल्यनक्षत्रमङ्गलाः (tulya-nakṣatra-maṅgalāḥ) - with equal star auspiciousness; महच्च (mahacca) - and great; फलवैषम्यं (phala-vaiṣamyaṃ) - fruit inequality; दृश्यते (dṛśyate) - is seen; कर्मसन्धिषु (karma-sandhiṣu) - in the conjunctions of actions;]
(Many are indeed seen with equal star auspiciousness. And great fruit inequality is seen in the conjunctions of actions.)
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॥
na kaścid īśate brahman svayaṅ-grāhasya sattama। karmaṇāṃ prākṛtānāṃ vai iha siddhiḥ pradṛśyate ॥03-200-22॥
[न (na) - not; कश्चित् (kaścit) - anyone; ईशते (īśate) - controls; ब्रह्मन् (brahman) - O Brahman; स्वयङ्ग्राहस्य (svayaṅ-grāhasya) - of one who acts independently; of the self-seizer; सत्तम (sattama) - O best of beings; कर्मणां (karmaṇāṃ) - of actions; प्राकृतानां (prākṛtānāṃ) - natural; born of nature; वै (vai) - indeed; इह (iha) - here; सिद्धिः (siddhiḥ) - success; accomplishment; प्रदृश्यते (pradṛśyate) - is seen; is observed;]
(Not anyone controls, O Brahman, of the one who acts independently, O best of beings; of the actions born of nature indeed here success is seen.)
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॥
yathā śrutir iyaṁ brahman jīvaḥ kila sanātanaḥ। śarīram adruvaṁ loke sarveṣāṁ prāṇinām iha॥03-200-23॥
[यथा (yathā) - as; श्रुतिरियं (śrutir iyaṁ) - this Śruti; ब्रह्मन् (brahman) - O Brahman; जीवः (jīvaḥ) - living being; किल (kila) - indeed; सनातनः (sanātanaḥ) - eternal; शरीरम् (śarīram) - body; अध्रुवं (adruvam) - not permanent; लोके (loke) - in the world; सर्वेषाम् (sarveṣām) - of all; प्राणिनाम् (prāṇinām) - of living beings; इह (iha) - here;]
(As this Śruti (Vedic statement) (says), O Brahman! The living being is indeed eternal; the body is not permanent in the world of all living beings here.)
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॥
vadhyamāne śarīre tu dehanāśo bhavatyuta| jīvaḥ saṅkramate'nyatra karmabandhanibandhanaḥ ॥03-200-24॥
[वध्यमाने (vadhyamāne) - being destroyed; शरीरे (śarīre) - body; तु (tu) - but; देहनाशः (dehanāśaḥ) - destruction of the body; भवति (bhavati) - happens; उत (uta) - indeed; जीवः (jīvaḥ) - the living being; सङ्क्रमते (saṅkramate) - migrates; अन्यत्र (anyatra) - elsewhere; कर्मबन्ध (karmabandha) - bond of action; निबन्धनः (nibandhanaḥ) - bound;]
(While the body is being destroyed, indeed the destruction of the body happens; the living being migrates elsewhere, bound by the bond of action.)
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॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; priest; Brahmin; उवाच (uvāca) - spoke; said;]
(the Brāhmaṇa spoke;)
The Brāhmaṇa said.
कथं धर्मभृतां श्रेष्ठ जीवो भवति शाश्वतः। एतदिच्छाम्यहं ज्ञातुं तत्त्वेन वदतां वर ॥०३-२००-२५॥
kathaṁ dharmabhṛtāṁ śreṣṭha jīvo bhavati śāśvataḥ। etadicchāmyahaṁ jñātuṁ tattvena vadatāṁ vara ॥03-200-25॥
[कथं (kathaṁ) - how; धर्मभृताम् (dharmabhṛtām) - of the upholders of dharma; श्रेष्ठ (śreṣṭha) - excellent; best; जीवः (jīvaḥ) - living being; soul; भवति (bhavati) - becomes; शाश्वतः (śāśvataḥ) - eternal; एतत् (etat) - this; इच्छामि (icchāmi) - I wish; अहम् (aham) - I; ज्ञातुम् (jñātum) - to know; तत्त्वेन (tattvena) - truly; essentially; वदताम् (vadatām) - of those who speak; वर (vara) - best; excellent one;]
(How of the upholders of dharma best living being becomes eternal? This I wish I to know truly, O best of those who speak.)
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॥
vyādha uvāca॥
[व्याध (vyādha) - hunter; उवाच (uvāca) - said;]
(Hunter said;)
The hunter said;
न जीवनाशोऽस्ति हि देहभेदे; मिथ्यैतदाहुर्म्रियतेति मूढाः। जीवस्तु देहान्तरितः प्रयाति; दशार्धतैवास्य शरीरभेदः ॥०३-२००-२६॥
na jīvanāśo'sti hi dehabhede; mithyaitadāhurmriyatetī mūḍhāḥ. jīvastu dehāntaritaḥ prayāti; daśārdhataivāsya śarīrabhedaḥ ॥03-200-26॥
[न (na) - not; जीवनाशः (jīvanāśaḥ) - destruction of life; अस्ति (asti) - there is; हि (hi) - indeed; देहभेदे (dehabhede) - in the separation of the body; मिथ्या (mithyā) - falsely; एतद् (etad) - this; आहुः (āhuḥ) - say; म्रियते (mriyate) - (he) dies; इति (iti) - thus; मूढाः (mūḍhāḥ) - the deluded; जीवः (jīvaḥ) - the living being; तु (tu) - but; देहान्तरितः (dehāntaritaḥ) - having entered another body; प्रयाति (prayāti) - goes; दशार्धतैव (daśārdhataiva) - like the changing of condition; अस्य (asya) - his; शरीरभेदः (śarīrabhedaḥ) - separation from the body;]
(Not there is destruction of life indeed in the separation of the body; falsely this, the deluded say "(he) dies" thus. The living being but having entered another body goes; like change of condition is his separation from the body.)
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॥
anyo hi nāśnāti kṛtaṃ hi karma; sa eva kartā sukhaduḥkhabhāgī. yattena kiñciddhi kṛtaṃ hi karma; tadaśnute nāsti kṛtasya nāśaḥ ॥03-200-27॥
[अन्यः (anyaḥ) - another; someone else; हि (hi) - indeed; surely; न (na) - not; अश्नाति (aśnāti) - experiences; enjoys; consumes; कृतम् (kṛtam) - done; performed; हि (hi) - indeed; surely; कर्म (karma) - action; deed; सः (saḥ) - he; एव (eva) - alone; only; indeed; कर्ता (kartā) - doer; agent; सुखदुःखभागी (sukhaduḥkhabhāgī) - partaker of happiness and sorrow; यत् (yat) - whatever; तेन (tena) - by him; किञ्चित् (kiñcit) - anything; a little; हि (hi) - indeed; surely; कृतम् (kṛtam) - done; performed; हि (hi) - indeed; surely; कर्म (karma) - action; deed; तत् (tat) - that; अश्नुते (aśnute) - obtains; experiences; enjoys; नास्ति (nāsti) - there is no; कृतस्य (kṛtasya) - of what is done; of the performed (action); नाशः (nāśaḥ) - destruction; loss;]
(Another indeed does not experience (the results of) action indeed done; he alone (who is) the doer is the partaker of happiness and sorrow. Whatever indeed by him anything is done (as) action indeed, that he enjoys; there is no destruction of what is done.)
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॥
apuṇyaśīlāś ca bhavanti puṇyāḥ; narottamāḥ pāpakṛto bhavanti. naro'nuyātas tv iha karmabhiḥ svaiḥ; tataḥ samutpadyati bhāvitas taiḥ ॥03-200-28॥
[अपुण्यशीलाः (apuṇyaśīlāḥ) - of unvirtuous disposition; च (ca) - and; भवन्ति (bhavanti) - become; पुण्याः (puṇyāḥ) - virtuous; नरोत्तमाः (narottamāḥ) - best of men; पापकृतः (pāpakṛtaḥ) - evil-doer; भवन्ति (bhavanti) - become; नरः (naraḥ) - a man; अनुयातः (anuyātaḥ) - having followed; तु (tu) - but; इह (iha) - here; कर्मभिः (karmabhiḥ) - by actions; स्वैः (svaiḥ) - his own; ततः (tataḥ) - thereafter; समुत्पद्यति (samutpadyati) - arises; भावितः (bhāvitaḥ) - being formed; तैः (taiḥ) - by those (actions);]
(Of unvirtuous disposition and become virtuous; best of men (become) evil-doer become. A man having followed but here by his own actions; thereafter arises being formed by those (actions).)
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॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(The Brāhmaṇa said;)
The Brāhmaṇa said.
कथं सम्भवते योनौ कथं वा पुण्यपापयोः। जातीः पुण्या ह्यपुण्याश्च कथं गच्छति सत्तम ॥०३-२००-२९॥
kathaṁ sambhavate yonau kathaṁ vā puṇya-pāpayoḥ। jātiḥ puṇyā hi apuṇyāś ca kathaṁ gacchati sattama ॥03-200-29॥
[कथं (kathaṁ) - how; सम्भवते (sambhavate) - it arises; योनौ (yonau) - in the womb; कथं (kathaṁ) - how; वा (vā) - or; पुण्यपापयोः (puṇya-pāpayoḥ) - of merit and demerit; जातीः (jātiḥ) - births; पुण्या (puṇyāḥ) - of the virtuous; हि (hi) - indeed; अपुण्याः (apuṇyāḥ) - of the non-virtuous; च (ca) - and; कथं (kathaṁ) - how; गच्छति (gacchati) - go; सत्तम (sattama) - O best one;]
(How it arises in the womb, how indeed of merit and demerit; births of the virtuous and the non-virtuous, how do they go, O best one.)
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॥
vyādha uvāca॥
[व्याध (vyādha) - hunter; उवाच (uvāca) - said;]
(Hunter said.)
The hunter said.
गर्भाधानसमायुक्तं कर्मेदं सम्प्रदृश्यते। समासेन तु ते क्षिप्रं प्रवक्ष्यामि द्विजोत्तम ॥०३-२००-३०॥
garbhādhānasamāyuktaṁ karmedaṁ sampradṛśyate। samāsena tu te kṣipraṁ pravakṣyāmi dvijottama॥03-200-30॥
[गर्भाधानसमायुक्तं (garbhādhānasamāyuktaṁ) - connected with the garbhādhāna (conception) rite; कर्म (karma) - rite; इदं (idaṁ) - this; सम्प्रदृश्यते (sampradṛśyate) - is perceived; समासेन (samāsena) - in summary; तु (tu) - but; ते (te) - to you; क्षिप्रं (kṣipraṁ) - quickly; प्रवक्ष्यामि (pravakṣyāmi) - I will declare; द्विजोत्तम (dvijottama) - best of the twice-born;]
(This rite, connected with garbhādhāna (conception), is perceived. But in summary, to you, quickly, I will declare, best of the twice-born.)
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॥
yathā sambhṛtasambhāraḥ punareva prajāyate। śubhakṛcchubhayonīṣu pāpakṛtpāpayoniṣu ॥03-200-31॥
[यथा (yathā) - just as; in the manner; like; सम्भृतसम्भारः (sambhṛtasambhāraḥ) - one whose collection (of prerequisites) is gathered; one with assembled resources; पुन: (punaḥ) - again; anew; एव (eva) - indeed; surely; just; प्रजायते (prajāyate) - is born; comes into being; शुभकृत् (śubhakṛt) - doer of good; one who performs auspicious acts; शुभयोनीषु (śubhayonīṣu) - in auspicious wombs; in good births; पापकृत् (pāpakṛt) - doer of evil; one who performs bad deeds; पापयोनिषु (pāpayoniṣu) - in evil wombs; in bad births;]
(Just as one whose collection is assembled is born again, so the doer of good is born in good wombs, the doer of evil in evil wombs.)
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॥
śubhaiḥ prayogair devatvaṃ vyāmiśrair mānuṣo bhavet। mohanīyair viyonīṣu tv adhogāmī ca kilbiṣaiḥ ॥03-200-32॥
[शुभैः (śubhaiḥ) - by auspicious; प्रयोगैः (prayogaiḥ) - acts; देवत्वं (devatvam) - divinity; व्यामिश्रैः (vyāmiśraiḥ) - by mixed; मानुषः (mānuṣaḥ) - a human; भवेत् (bhavet) - becomes; मोहनीयैः (mohanīyaiḥ) - bewildering; वियोनीषु (viyonīṣu) - in inferior wombs; त्व् (tv) - but; अधोगामी (adhogāmī) - one going downwards; च (ca) - and; किल्बिषैः (kilbiṣaiḥ) - by sinful (acts);]
(By auspicious acts, divinity; by mixed (acts), a human becomes. By bewildering (acts), in inferior wombs, but one going downwards and by sinful (acts).)
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॥
jāti-mṛtyu-jarā-duḥkhaiḥ satataṁ samabhidrutaḥ। saṁsāre pacyamānaś ca doṣair ātma-kṛtaiḥ naraḥ॥03-200-33॥
[जाति (jāti) - birth; मृत्यु (mṛtyu) - death; जरा (jarā) - old age; दुःखैः (duḥkhaiḥ) - by sufferings; सततम् (satatam) - constantly; समभिद्रुतः (samabhidrutaḥ) - oppressed together; संसारे (saṁsāre) - in saṁsāra (cycle of existence); पच्यमानः (pacyamānaḥ) - being tormented; च (ca) - and; दोषैः (doṣaiḥ) - by faults; आत्मकृतैः (ātma-kṛtaiḥ) - done by oneself; नरः (naraḥ) - man;]
(By birth, death, old age, and sufferings, constantly oppressed; in saṁsāra and being tormented by faults done by oneself, the man.)
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॥
tiryag-yoni-sahasrāṇi gatvā narakam-eva ca। jīvāḥ samparivartante karma-bandha-nibandhanāḥ ॥03-200-34॥
[तिर्यग्योनिसहस्राणि (tiryag-yoni-sahasrāṇi) - thousands of animal wombs; गत्वा (gatvā) - having gone; नरकम् (narakam) - hell; एव (eva) - indeed; च (ca) - and; जीवाः (jīvāḥ) - living beings; सम्परिवर्तन्ते (samparivartante) - keep on revolving; कर्मबन्धनिबन्धनाः (karma-bandha-nibandhanāḥ) - bound by the bondage of karma;]
(Having gone through thousands of animal wombs and indeed hell, the living beings bound by the bondage of karma keep on revolving.)
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॥
jantus tu karmabhis tais taiḥ svakṛtaiḥ pretya duḥkhitaḥ। tadduḥkhaprati-ghāta-artham apuṇyāṃ yonim aśnute ॥03-200-35॥
[जन्तुः (jantuḥ) - creature; तु (tu) - but; कर्मभिः (karmabhiḥ) - by actions; तैस्तैः (tais taiḥ) - by those various (actions); स्वकृतैः (svakṛtaiḥ) - self-done; by one's own deeds; प्रेत्य (pretya) - having died; after death; दुःखितः (duḥkhitaḥ) - grieved; afflicted; तद्दुःखप्रतिघातार्थम् (tad-duḥkha-pratighāta-artham) - for the purpose of counteracting that (previous) pain; अपुण्याम् (apuṇyām) - un-meritorious; inauspicious; योनिम् (yonim) - womb; birth; अश्नुते (aśnute) - attains; obtains;]
(Creature but by actions by those various (by one's own deeds), having died, grieved. For the purpose of counteracting that pain, attains an inauspicious birth.)
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॥
tataḥ karma samādattē punar anyan navaṁ bahu। pacyatē tu punas tēna bhuktvā apathyam iva ātturaḥ ॥03-200-36॥
[ततः (tataḥ) - then; कर्म (karma) - action; समादत्ते (samādattē) - undertakes; पुनः (punar) - again; अन्यत् (anyat) - another; नवम् (navam) - new; बहु (bahu) - much; पच्यते (pacyatē) - is afflicted; तु (tu) - but; पुनः (punas) - again; तेन (tēna) - by that; भुक्त्वा (bhuktvā) - having consumed; अपथ्यम् (apathyam) - unwholesome (food); इव (iva) - like; आतुरः (ātturaḥ) - a sick person;]
(Then action he undertakes, again another new (action), much; is afflicted but again by that, having consumed unwholesome (food), like a sick person.)
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॥
ajasrameva duḥkhārto'duḥkhitaḥ sukhasañjñitaḥ। tato'nivṛttabandhatvātkarmaṇāmudayādapi। parikrāmati saṃsāre cakravadbahuvedanaḥ॥03-200-37॥
[अजस्रम् एव (ajasram eva) - unceasingly; indeed; दुःखार्तः (duḥkhārtaḥ) - afflicted by pain; अदुःखितः (aduḥkhitaḥ) - not (appearing) pained; सुखसञ्ज्ञितः (sukhasaṃjñitaḥ) - marked as having happiness; ततः (tataḥ) - then; अनिवृत्तबन्धत्वात् (anivṛttabandhatvāt) - because of unremoved bondage; कर्मणाम् (karmaṇām) - of actions; उदयात् अपि (udayāt api) - even from arising; परिक्रामति (parikrāmati) - moves about; संसारे (saṃsāre) - in the cycle of existence; चक्रवत् (cakravat) - like a wheel; बहुवेदनः (bahuvedanaḥ) - having much suffering;]
(Unceasingly indeed, afflicted by pain, not (appearing) pained, marked as having happiness; then, because of unremoved bondage, even from the arising of actions, he moves about in the cycle of existence like a wheel, having much suffering.)
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॥
sa cennivṛttabandhastu viśuddhaścāpi karmabhiḥ. prāpnoti sukṛtāṁllokānyatra gatvā na śocati ॥03-200-38॥
[स (sa) - he; चेत् (cet) - if; निवृत्तबन्धः (nivṛttabandhaḥ) - with bonds ceased; तु (tu) - but; विशुद्धः (viśuddhaḥ) - purified; च (ca) - and; अपि (api) - also; कर्मभिः (karmabhiḥ) - by actions; प्राप्नोति (prāpnoti) - attains; सुकृतान् (sukṛtān) - virtuous (earned through good deeds); लोकान् (lokān) - worlds; यत्र (yatra) - where; गत्वा (gatvā) - having gone; न (na) - not; शोचति (śocati) - grieves;]
(He, if with bonds ceased, but purified also by actions, attains the virtuous worlds; where, having gone, he does not grieve.)
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॥
pāpaṃ kurvan pāpavṛttaḥ pāpasyāntaṃ na gacchati। tasmāt puṇyaṃ yateta kartum varjayet ca pātakam ॥03-200-39॥
[पापं (pāpaṃ) - evil deed; sin; कुर्वन् (kurvan) - doing; performing; पापवृत्तः (pāpavṛttaḥ) - one having sinful conduct; पापस्य (pāpasya) - of sin; अन्तं (antam) - end; न (na) - not; गच्छति (gacchati) - attains; reaches; तस्मात् (tasmāt) - therefore; पुण्यं (puṇyam) - virtuous deed; merit; यतेत् (yateta) - should strive; कर्तुं (kartum) - to do; वर्जयेत् (varjayet) - should avoid; च (ca) - and; पातकम् (pātakam) - sin;]
(Evil deed doing, one of sinful conduct, the end of sin does not attain. Therefore, one should strive to do virtuous deed and should avoid sin.)
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॥
anasūyuḥ kṛtajñaś ca kalyāṇāni eva sevate। sukhāni dharmam arthaṃ ca svargaṃ ca labhate naraḥ॥03-200-40॥
[अनसूयुः (anasūyuḥ) - one free from envy; कृतज्ञः (kṛtajñaḥ) - the grateful (man); च (ca) - and; कल्याणानि (kalyāṇāni) - good things; auspicious things; एव (eva) - indeed; only; सेवते (sevate) - serves; pursues; सुखानि (sukhāni) - pleasures; happiness; धर्मम् (dharmam) - righteousness; virtue; अर्थम् (artham) - prosperity; wealth; च (ca) - and; स्वर्गम् (svargam) - heaven; च (ca) - and; लभते (labhate) - obtains; gains; नरः (naraḥ) - man; person;]
(One free from envy and the grateful man indeed only serves good things. Pleasures, righteousness, prosperity and heaven the man obtains.)
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॥
saṁskṛtasya hi dāntasya niyatasya yatātmanaḥ। prājñasya anantarā vṛttir iha loke paratra ca॥03-200-41॥
[संस्कृतस्य (saṁskṛtasya) - of one refined; हि (hi) - indeed; दान्तस्य (dāntasya) - of one who is self-restrained; नियतस्य (niyatasya) - of one who is disciplined; यतात्मनः (yatātmanaḥ) - of one who is self-controlled; प्राज्ञस्य (prājñasya) - of the wise; अनन्तरा (anantarā) - immediately following; वृत्तिः (vṛttiḥ) - conduct; इह (iha) - in this (world); लोके (loke) - in the world; परत्र (paratra) - in the next (world); च (ca) - and;]
(Of one refined, indeed, of one self-restrained, of one disciplined, of one self-controlled, of the wise, immediately following conduct in this world and in the next and.)
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॥
satāṃ dharmeṇa varteta kriyāṃ śiṣṭavad ācaret। asaṅkleśena lokasya vṛttiṃ lipseta vai dvija ॥03-200-42॥
[सतां (satāṃ) (satāṃ) - of the good; धर्मेण (dharmeṇa) (dharmeṇa) - by righteousness; वर्तेत (varteta) (varteta) - should act; क्रियां (kriyāṃ) (kriyāṃ) - activity; शिष्टवत् (śiṣṭavat) (śiṣṭavat) - as the wise; आचरेत् (ācaret) (ācaret) - should perform; असङ्क्लेशेन (asaṅkleśena) (asaṅkleśena) - without trouble; लोकस्य (lokasya) (lokasya) - of the people; वृत्तिं (vṛttiṃ) (vṛttiṃ) - livelihood; लिप्सेत (lipseta) (lipseta) - should desire; वै (vai) (vai) - indeed; द्विज (dvija) (dvija) - twice-born;]
(Of the good by righteousness should act, as the wise should perform activity; without trouble of the people livelihood should desire indeed, twice-born.)
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॥
santi hyāgatavijñānāḥ śiṣṭāḥ śāstravicakṣaṇāḥ। svadharmeṇa kriyā loke karmaṇaḥ so'pyasaṅkaraḥ॥03-200-43॥
[सन्ति (santi) - there are; हि (hi) - indeed; आगतविज्ञानाः (āgatavijñānāḥ) - those possessing acquired knowledge; शिष्टाः (śiṣṭāḥ) - the noble ones; शास्त्रविचक्षणाः (śāstravicakṣaṇāḥ) - experts in śāstra (scripture); स्वधर्मेण (svadharmeṇa) - with one's own duty; क्रिया (kriyā) - action; लोके (loke) - in the world; कर्मणः (karmaṇaḥ) - of action; सः (saḥ) - that; अपि (api) - also; असङ्करः (asaṅkaraḥ) - not a confusion;]
(There are indeed those possessing acquired knowledge, noble ones, experts in śāstra. By one’s own duty, action in the world, of action, that also is not a confusion.)
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॥
prājño dharmeṇa ramate dharmaṁ caivopajīvati। tasya dharmādavāpteṣu dhaneṣu dvijasattama ॥ tasyaiva siñcate mūlaṁ guṇānpaśyati yatra vai ॥03-200-44॥
[प्राज्ञः (prājñaḥ) - the wise one; धर्मेण (dharmeṇa) - by righteousness; रमते (ramate) - finds delight; धर्मम् (dharmaṁ) - righteousness; च (ca) - and; एव (eva) - indeed; उपजीवति (upajīvati) - lives by; तस्य (tasya) - his; धर्मात् (dharmāt) - from righteousness; अवाप्तेषु (avāpteṣu) - obtained; धनेषु (dhaneṣu) - in the riches; द्विजसत्तम (dvijasattama) - O best of the twice-born; तस्य (tasya) - his; एव (eva) - only; सिञ्चते (siñcate) - waters (nourishes); मूलं (mūlaṁ) - the root; गुणान् (guṇān) - virtues; पश्यति (paśyati) - perceives; यत्र (yatra) - where; वै (vai) - indeed;]
(The wise one delights in righteousness, and indeed lives by righteousness. His, from righteousness obtained in the riches, O best of the twice-born, of him only does he water the root where he perceives virtues indeed.)
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॥
dharmātmā bhavati hyevaṁ cittaṁ cāsya prasīdati। sa maitrajanasantuṣṭa iha pretya ca nandati॥03-200-45॥
[धर्मात्मा (dharmātmā) - righteous-souled; (one) possessed of righteousness; भवति (bhavati) - becomes; हि (hi) - indeed; एवम् (evam) - thus; चित्तम् (cittam) - mind; च (ca) - and; अस्य (asya) - of him; his; प्रसीदति (prasīdati) - becomes calm; is pleased; सः (saḥ) - he; मैत्रजनसन्तुष्टः (maitrajana-santuṣṭaḥ) - pleased with friendly people; इह (iha) - here; in this world; प्रेत्य (pretya) - having departed; after death; च (ca) - and; नन्दति (nandati) - rejoices; is delighted;]
(The righteous-souled (one) indeed becomes thus, and his mind becomes calm. He, pleased with friendly people, here and after departing, rejoices.)
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॥
śabdaṃ sparśaṃ tathā rūpaṃ gandhān iṣṭāṃś ca sattama। prabhutvaṃ labhate cāpi dharmasyaitat phalaṃ viduḥ ॥03-200-46॥
[शब्दं (śabdaṃ) - sound; स्पर्शं (sparśaṃ) - touch; तथा (tathā) - and thus; रूपं (rūpaṃ) - form; गन्धानिष्टान् (gandhān iṣṭān) - desired scents; च (ca) - and; सत्तम (sattama) - O best of beings; प्रभुत्वं (prabhutvaṃ) - lordship; लभते (labhate) - obtains; च (ca) - and; अपि (api) - also; धर्मस्य (dharmasya) - of dharma; एतत् (etad) - this; फलम् (phalam) - fruit; विदुः (viduḥ) - they know;]
(Sound, touch, and thus form, desired scents and O best of beings, lordship obtains and also; of dharma this fruit they know.)
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॥
dharmasya ca phalaṃ labdhvā na tṛpyati mahādvija। atṛpyamāṇo nirvedam ādattē jñānacakṣuṣā ॥03-200-47॥
[धर्मस्य (dharmasya) - of dharma; च (ca) - and; फलम् (phalam) - fruit; लब्ध्वा (labdhvā) - having obtained; न (na) - not; तृप्यति (tṛpyati) - is satisfied; महाद्विज (mahādvija) - O great twice-born; अतृप्यमाणः (atṛpyamāṇaḥ) - not being satisfied; निर्वेदम् (nirvedam) - dispassion; आदत्ते (ādattē) - attains; ज्ञानचक्षुषा (jñānacakṣuṣā) - by the eye of knowledge;]
(Of dharma and fruit having obtained, not is satisfied, O great twice-born. Not being satisfied, dispassion attains by the eye of knowledge.)
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॥
prajñācakṣur nara iha doṣam naiva anurudhyate. virajyati yathā-kāmam na ca dharmam vimuñcati ॥03-200-48॥
[प्रज्ञाचक्षुः (prajñācakṣuḥ) - having the eye of wisdom; नरः (naraḥ) - man; इह (iha) - here; दोषम् (doṣam) - fault; न एव (na eva) - not at all; अनुरुध्यते (anurudhyate) - is attached; विरज्यति (virajyati) - becomes dispassionate; यथा कामम् (yathā-kāmam) - as he wishes; न च (na ca) - and not; धर्मम् (dharmam) - righteousness; विमुञ्चति (vimuñcati) - abandons;]
(The man having the eye of wisdom here is not at all attached to fault. He becomes dispassionate as he wishes and does not abandon righteousness.)
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॥
sarvatyāge ca yatate dṛṣṭvā lokaṃ kṣayātmakam। tato mokṣe prayatate nānupāyādupāyataḥ ॥03-200-49॥
[सर्वत्यागे (sarvatyāge) - in complete renunciation; च (ca) - and; यतते (yatate) - he strives; दृष्ट्वा (dṛṣṭvā) - having seen; लोकं (lokaṃ) - the world; क्षयात्मकम् (kṣayātmakam) - of the nature of decay; ततः (tataḥ) - then; मोक्षे (mokṣe) - for liberation; प्रयतते (prayatate) - he endeavors; न (na) - not; अनुपायात् (anupāyāt) - without means; उपायतः (upāyataḥ) - with means;]
(In complete renunciation and he strives, having seen the world of the nature of decay; then for liberation he endeavors, not without means but with means.)
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॥
evaṃ nirvedam ādatte pāpaṃ karma jahāti ca. dhārmikaś cāpi bhavati mokṣaṃ ca labhate param ॥03-200-50॥
[एवं (evaṃ) - thus; निर्वेदम् (nirvedam) - disenchantment; आदत्ते (ādatte) - takes; पापं (pāpaṃ) - sinful; कर्म (karma) - action; जहाति (jahāti) - abandons; च (ca) - and; धार्मिकः (dhārmikaḥ) - righteous; च (ca) - and; अपि (api) - indeed; भवति (bhavati) - becomes; मोक्षं (mokṣaṃ) - liberation; च (ca) - and; लभते (labhate) - obtains; परम् (param) - supreme;]
(Thus, he takes disenchantment, sinful action he abandons, and becomes righteous indeed, and supreme liberation he obtains.)
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॥
tapo niḥśreyasaṃ jantostasya mūlaṃ śamo damaḥ। tena sarvān avāpnoti kāmān yān manasa icchati ॥03-200-51॥
[तपः (tapaḥ) - austerity; निःश्रेयसं (niḥśreyasam) - supreme good; जन्तोः (jantoḥ) - of a being; तस्य (tasya) - its; मूलं (mūlam) - root; शमः (śamaḥ) - tranquility; दमः (damaḥ) - self-restraint; तेन (tena) - by that; सर्वान् (sarvān) - all; अवाप्नोति (avāpnoti) - attains; कामान् (kāmān) - desires; यान् (yān) - which; मनसा (manasā) - by the mind; इच्छति (icchati) - wishes;]
(Austerity, the supreme good of a being, its root is tranquility and self-restraint. By that, he attains all desires which by mind he wishes.)
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॥
indriyāṇāṃ nirodhena satyena ca damena ca। brahmaṇaḥ padam āpnoti yat paraṃ dvijasattama ॥03-200-52॥
[इन्द्रियाणां (indriyāṇām) - of the senses; निरोधेन (nirodhena) - by restraint; सत्येन (satyena) - by truth; च (ca) - and; दमेन (damena) - by self-control; च (ca) - and; ब्रह्मणः (brahmaṇaḥ) - of Brahman; पदम् (padam) - position; आप्नोति (āpnoti) - attains; यत् (yat) - which; परम् (param) - supreme; द्विजसत्तम (dvijasattama) - O best of twice-born;]
(By restraint of the senses, by truth, and by self-control, one attains the position of Brahman, which is supreme, O best of twice-born.)
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॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(the Brāhmaṇa said;)
The Brāhmaṇa said.
इन्द्रियाणि तु यान्याहुः कानि तानि यतव्रत। निग्रहश्च कथं कार्यो निग्रहस्य च किं फलम् ॥०३-२००-५३॥
indriyāṇi tu yāny āhuḥ kāni tāni yatavrata। nigrahaś ca kathaṃ kāryo nigrahasya ca kiṃ phalam ॥03-200-53॥
[इन्द्रियाणि (indriyāṇi) - senses; तु (tu) - but; यानि (yāni) - which; आहुः (āhuḥ) - (they) say; कानि (kāni) - which; तानि (tāni) - those; यतव्रत (yatavrata) - one who has undertaken vows of restraint; निग्रहः (nigrahaḥ) - restraint; च (ca) - and; कथम् (katham) - how; कार्यः (kāryaḥ) - should be practiced; निग्रहस्य (nigrahasya) - of restraint; च (ca) - and; किम् (kim) - what; फलम् (phalam) - fruit;]
(Senses but which they say, which those, O one who has taken a vow; and restraint, how should it be practiced, and what is the fruit of restraint.)
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॥
kathaṁ ca phalam āpnoti teṣāṁ dharmabhṛtāṁ vara। etad icchāmi tattvena dharmaṁ jñātuṁ sudhārmika ॥03-200-54॥
[कथं (kathaṁ) - how; च (ca) - and; फलम् (phalam) - fruit; (result;) आप्नोति (āpnoti) - obtains; तेषाम् (teṣām) - of those; धर्मभृताम् (dharmabhṛtām) - of upholders of dharma; वर (vara) - O best; एतत् (etat) - this; इच्छामि (icchāmi) - I desire; तत्त्वेन (tattvena) - truly; (in reality;) धर्मम् (dharmaṁ) - dharma; ज्ञातुम् (jñātum) - to know; सुधार्मिक (sudhārmika) - O truly righteous one;]
(How and fruit obtains of those upholders of dharma, O best; this I desire truly dharma to know, O truly righteous one.)
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)
