03.200
Markandeya said;
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)
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)
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)
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)
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)
When faced with adversity, an unwise person harshly blames the gods, but does not see the faults in his own actions. (03-200-6)
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)
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)
Even self-controlled, capable, and intelligent men are seen to be fruitless, being deprived of all actions. (03-200-9)
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)
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)
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)
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)
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)
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)
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)
O best of twice-born, many other strong-armed people endure hardship and only then obtain food. (03-200-17)
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)
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)
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)
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)
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)
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)
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)
The Brāhmaṇa said.
How does the best among the upholders of dharma become eternal? I wish to know this truly, O best of speakers. (03-200-25)
The hunter said;
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)
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)
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)
The Brāhmaṇa said.
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)
The hunter said.
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)
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)
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)
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)
Bound by the bondage of karma, living beings keep on revolving, passing through thousands of animal wombs and even hell. (03-200-34)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
A man endowed with wisdom here does not follow after faults. He detaches himself as he wishes, yet never abandons righteousness. (03-200-48)
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)
Thus, he acquires disenchantment, abandons sinful actions, becomes righteous, and attains the highest liberation. (03-200-50)
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)
O best of twice-born, by restraint of the senses, truthfulness, and self-control, one attains the supreme state of Brahman. (03-200-52)
The Brāhmaṇa said.
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)
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)
