03.200
mārkaṇḍeya uvāca॥
Markandeya said;
dharmavyādhas tu nipuṇaṁ punar eva yudhiṣṭhira। viprarṣabham uvācedaṁ sarvadharmabhṛtāṁ varaḥ ॥03-200-1॥
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)
śrutipramāṇo dharmo hi vṛddhānāmiti bhāṣitam. sūkṣmā gatirhi dharmasya bahuśākhā hyanantikā ॥03-200-2॥
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)
prāṇātyaye vivāhe ca vaktavyamanṛtaṁ bhavet। anṛtaṁ ca bhavetsatyaṁ satyaṁ caivānṛtaṁ bhavet॥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)
yadbhūtahitam atyantaṃ tat satyam iti dhāraṇā। viparyayakṛto'dharmaḥ paśya dharmasya sūkṣmatām ॥03-200-4॥
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)
yat karoty aśubhaṃ karma śubhaṃ vā dvijasattama। avaśyaṃ tat samāpnoti puruṣaḥ na atra saṃśayaḥ॥03-200-5॥
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)
viṣamāṃ ca daśāṃ prāpya devān garhati vai bhṛśam। ātmanaḥ karma-doṣāṇi na vijānāti apaṇḍitaḥ ॥03-200-6॥
When faced with adversity, an unwise person harshly blames the gods, but does not see the faults in his own actions. (03-200-6)
mūḍho naikṛtikaścāpi capalaśca dvijottama। sukhaduḥkhaviparyāso yadā samupapadyate ॥ nainaṃ prajñā sunītaṃ vā trāyate naiva pauruṣam ॥03-200-7॥
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)
yo yam icched yathā kāmaṃ taṃ taṃ kāmaṃ samaśnuyāt। yadi syād aparādhīnaṃ puruṣasya kriyāphalam॥ 03-200-8॥
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)
saṃyatāś cāpi dakṣāś ca matimantaś ca mānavāḥ। dṛśyante niṣphalāḥ santaḥ prahīṇāḥ sarvakarmabhiḥ॥03-200-9॥
Even self-controlled, capable, and intelligent men are seen to be fruitless, being deprived of all actions. (03-200-9)
bhūtānāmaparaḥ kaściddhiṁsāyāṁ satatotthitaḥ| vañcanāyāṁ ca lokasya sa sukheneha jīvati॥03-200-10॥
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)
aceṣṭamānam āsīnam śrīḥ kañcid upatiṣṭhati। kaścit karmāṇi kurvan hi na prāpyam adhigacchati ॥03-200-11॥
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)
devāniṣṭvā tapastaptvā kṛpaṇaiḥ putragṛddhibhiḥ। daśamāsadhṛtā garbhe jāyante kulapāṁsanāḥ॥03-200-12॥
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)
apare dhanadhānyeś ca bhogaiś ca pitṛsañcitaiḥ। vipulair abhijāyante labdhās taireva maṅgalaiḥ॥03-200-13॥
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)
karmajā hi manuṣyāṇāṃ rogā nāstyatra saṃśayaḥ। ādhibhiścaiva bādhyante vyādhaiḥ kṣudramṛgā iva॥03-200-14॥
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)
te cāpi kuśalair vaidyair nipuṇaiḥ sambhṛtauṣadhaiḥ। vyādhayo vinivāryante mṛgā vyādhair iva dvija ॥03-200-15॥
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)
yeṣām asti ca bhoktavyaṃ grahaṇīdoṣapīḍitāḥ। na śaknuvanti te bhoktuṃ paśya dharmabhṛtāṃ vara॥03-200-16॥
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)
apare bāhubalinaḥ kliśyante bahavo janāḥ। duḥkhena cādhigacchanti bhojanaṃ dvijasattama॥03-200-17॥
O best of twice-born, many other strong-armed people endure hardship and only then obtain food. (03-200-17)
iti lokam anākrandam mohaśokapariplutam। srotasā sakṛd ākṣiptam hriyamāṇam balīyasā॥03-200-18॥
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)
na mriyayur na jīryeyuḥ sarve syuḥ sārvakāmikāḥ. nāpriyaṃ pratipaśyeyur vaśitvaṃ yadi vai bhavet ॥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)
uparyupari lokasya sarvo gantuṃ samīhate। yatate ca yathāśakti na ca tadvartate tathā॥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)
bahavaḥ sampradṛśyante tulya-nakṣatra-maṅgalāḥ. mahacca phala-vaiṣamyaṃ dṛśyate karma-sandhiṣu ॥03-200-21॥
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)
na kaścid īśate brahman svayaṅ-grāhasya sattama। karmaṇāṃ prākṛtānāṃ vai iha siddhiḥ pradṛśyate ॥03-200-22॥
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)
yathā śrutir iyaṁ brahman jīvaḥ kila sanātanaḥ। śarīram adruvaṁ loke sarveṣāṁ prāṇinām iha॥03-200-23॥
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)
vadhyamāne śarīre tu dehanāśo bhavatyuta| jīvaḥ saṅkramate'nyatra karmabandhanibandhanaḥ ॥03-200-24॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
kathaṁ dharmabhṛtāṁ śreṣṭha jīvo bhavati śāśvataḥ। etadicchāmyahaṁ jñātuṁ tattvena vadatāṁ vara ॥03-200-25॥
How does the best among the upholders of dharma become eternal? I wish to know this truly, O best of speakers. (03-200-25)
vyādha uvāca॥
The hunter said;
na jīvanāśo'sti hi dehabhede; mithyaitadāhurmriyatetī mūḍhāḥ. jīvastu dehāntaritaḥ prayāti; daśārdhataivāsya śarīrabhedaḥ ॥03-200-26॥
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)
anyo hi nāśnāti kṛtaṃ hi karma; sa eva kartā sukhaduḥkhabhāgī. yattena kiñciddhi kṛtaṃ hi karma; tadaśnute nāsti kṛtasya nāśaḥ ॥03-200-27॥
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)
apuṇyaśīlāś ca bhavanti puṇyāḥ; narottamāḥ pāpakṛto bhavanti. naro'nuyātas tv iha karmabhiḥ svaiḥ; tataḥ samutpadyati bhāvitas taiḥ ॥03-200-28॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
kathaṁ sambhavate yonau kathaṁ vā puṇya-pāpayoḥ। jātiḥ puṇyā hi apuṇyāś ca kathaṁ gacchati sattama ॥03-200-29॥
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)
vyādha uvāca॥
The hunter said.
garbhādhānasamāyuktaṁ karmedaṁ sampradṛśyate। samāsena tu te kṣipraṁ pravakṣyāmi dvijottama॥03-200-30॥
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)
yathā sambhṛtasambhāraḥ punareva prajāyate। śubhakṛcchubhayonīṣu pāpakṛtpāpayoniṣu ॥03-200-31॥
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)
śubhaiḥ prayogair devatvaṃ vyāmiśrair mānuṣo bhavet। mohanīyair viyonīṣu tv adhogāmī ca kilbiṣaiḥ ॥03-200-32॥
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)
jāti-mṛtyu-jarā-duḥkhaiḥ satataṁ samabhidrutaḥ। saṁsāre pacyamānaś ca doṣair ātma-kṛtaiḥ naraḥ॥03-200-33॥
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)
tiryag-yoni-sahasrāṇi gatvā narakam-eva ca। jīvāḥ samparivartante karma-bandha-nibandhanāḥ ॥03-200-34॥
Bound by the bondage of karma, living beings keep on revolving, passing through thousands of animal wombs and even hell. (03-200-34)
jantus tu karmabhis tais taiḥ svakṛtaiḥ pretya duḥkhitaḥ। tadduḥkhaprati-ghāta-artham apuṇyāṃ yonim aśnute ॥03-200-35॥
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)
tataḥ karma samādattē punar anyan navaṁ bahu। pacyatē tu punas tēna bhuktvā apathyam iva ātturaḥ ॥03-200-36॥
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)
ajasrameva duḥkhārto'duḥkhitaḥ sukhasañjñitaḥ। tato'nivṛttabandhatvātkarmaṇāmudayādapi। parikrāmati saṃsāre cakravadbahuvedanaḥ॥03-200-37॥
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)
sa cennivṛttabandhastu viśuddhaścāpi karmabhiḥ. prāpnoti sukṛtāṁllokānyatra gatvā na śocati ॥03-200-38॥
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)
pāpaṃ kurvan pāpavṛttaḥ pāpasyāntaṃ na gacchati। tasmāt puṇyaṃ yateta kartum varjayet ca pātakam ॥03-200-39॥
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)
anasūyuḥ kṛtajñaś ca kalyāṇāni eva sevate। sukhāni dharmam arthaṃ ca svargaṃ ca labhate naraḥ॥03-200-40॥
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)
saṁskṛtasya hi dāntasya niyatasya yatātmanaḥ। prājñasya anantarā vṛttir iha loke paratra ca॥03-200-41॥
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)
satāṃ dharmeṇa varteta kriyāṃ śiṣṭavad ācaret। asaṅkleśena lokasya vṛttiṃ lipseta vai dvija ॥03-200-42॥
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)
santi hyāgatavijñānāḥ śiṣṭāḥ śāstravicakṣaṇāḥ। svadharmeṇa kriyā loke karmaṇaḥ so'pyasaṅkaraḥ॥03-200-43॥
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)
prājño dharmeṇa ramate dharmaṁ caivopajīvati। tasya dharmādavāpteṣu dhaneṣu dvijasattama ॥ tasyaiva siñcate mūlaṁ guṇānpaśyati yatra vai ॥03-200-44॥
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)
dharmātmā bhavati hyevaṁ cittaṁ cāsya prasīdati। sa maitrajanasantuṣṭa iha pretya ca nandati॥03-200-45॥
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)
śabdaṃ sparśaṃ tathā rūpaṃ gandhān iṣṭāṃś ca sattama। prabhutvaṃ labhate cāpi dharmasyaitat phalaṃ viduḥ ॥03-200-46॥
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)
dharmasya ca phalaṃ labdhvā na tṛpyati mahādvija। atṛpyamāṇo nirvedam ādattē jñānacakṣuṣā ॥03-200-47॥
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)
prajñācakṣur nara iha doṣam naiva anurudhyate. virajyati yathā-kāmam na ca dharmam vimuñcati ॥03-200-48॥
A man endowed with wisdom here does not follow after faults. He detaches himself as he wishes, yet never abandons righteousness. (03-200-48)
sarvatyāge ca yatate dṛṣṭvā lokaṃ kṣayātmakam। tato mokṣe prayatate nānupāyādupāyataḥ ॥03-200-49॥
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)
evaṃ nirvedam ādatte pāpaṃ karma jahāti ca. dhārmikaś cāpi bhavati mokṣaṃ ca labhate param ॥03-200-50॥
Thus, he acquires disenchantment, abandons sinful actions, becomes righteous, and attains the highest liberation. (03-200-50)
tapo niḥśreyasaṃ jantostasya mūlaṃ śamo damaḥ। tena sarvān avāpnoti kāmān yān manasa icchati ॥03-200-51॥
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)
indriyāṇāṃ nirodhena satyena ca damena ca। brahmaṇaḥ padam āpnoti yat paraṃ dvijasattama ॥03-200-52॥
O best of twice-born, by restraint of the senses, truthfulness, and self-control, one attains the supreme state of Brahman. (03-200-52)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
indriyāṇi tu yāny āhuḥ kāni tāni yatavrata। nigrahaś ca kathaṃ kāryo nigrahasya ca kiṃ phalam ॥03-200-53॥
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)
kathaṁ ca phalam āpnoti teṣāṁ dharmabhṛtāṁ vara। etad icchāmi tattvena dharmaṁ jñātuṁ sudhārmika ॥03-200-54॥
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)
