03.201
mārkaṇḍeya uvāca॥
Markandeya said.
evam-uktas-tu vipreṇa dharma-vyādho yudhiṣṭhira। pratyuvāca yathā vipraṃ tac-chṛṇuṣva narādhipa ॥03-201-1॥
Thus, when addressed by the brāhmaṇa, the righteous hunter Yudhiṣṭhira replied as follows to the brāhmaṇa; listen to that, O king. (03-201-1)
vyādha uvāca॥
The hunter said.
vijñānārthaṃ manuṣyāṇāṃ manaḥ pūrvaṃ pravartate. tatprāpya kāmaṃ bhajate krodhaṃ ca dvijasattama ॥03-201-2॥
For the sake of knowledge, the mind of men first acts. After attaining it, it engages in desire and anger, O best of the twice-born. (03-201-2)
tatas tadarthaṃ yatate karma cārabhate mahat। iṣṭānāṃ rūpagandhānām abhyāsaṃ ca niṣevaste ॥03-201-3॥
Thereafter, for that purpose, he exerts himself, undertakes great actions, and engages repeatedly in practices concerning desired forms and scents. (3-201-3)
tato rāgaḥ prabhavati dveṣaś ca tadanantaram। tato lobhaḥ prabhavati mohaś ca tadanantaram॥03-201-4॥
From that arises attachment, and immediately after, aversion. From that arises greed, and immediately after, delusion. (03-201-4)
tasya lobhābhibhūtasya rāga-dveṣa-hatasya ca। na dharme jāyate buddhir vyājād dharmaṃ karoti ca ॥03-201-5॥
For one who is overcome by greed, who is stricken by attachment and aversion, understanding about dharma does not arise; and he practices dharma deceitfully. (03-201-5)
vyājena carate dharmam arthaṃ vyājena rocate। vyājena siddhyamāneṣu dhaneṣu dvijasattama॥ tatraiva ramate buddhiḥ tataḥ pāpaṃ cikīrṣati॥03-201-6॥
Using deceit, one conducts oneself with righteousness and finds pleasure in wealth through deceit. When wealth is acquired by such means, O best of twice-born, the mind becomes attached to it and then desires to commit sin. (03-201-6)
suhṛdbhir vāryamāṇaś ca paṇḍitaiś ca dvijottama। uttaraṃ śrutisambaddhaṃ bravīti śrutiyojitam ॥03-201-7॥
O best of the twice-born, being restrained by friends and learned men, he gives an answer closely associated with the scriptures, in accordance with the śruti. (03-201-7)
adharmas trividhas tasya vardhate rāgadoṣataḥ. pāpaṁ cintayate cāpi bravīti ca karoti ca ॥03-201-8॥
Unrighteousness in three forms increases in him because of the fault of attachment. He thinks of sin, also speaks it, and acts upon it. (03-201-8)
tasyādharmapravṛttasya guṇā naśyanti sādhavaḥ। ekaśīlāś ca mitratvaṃ bhajante pāpakarmiṇaḥ ॥03-201-9॥
Of one engaged in unrighteous acts, his good qualities are destroyed; the virtuous, devoted to a single path, form friendships with those who do evil. (03-201-9)
sa tenāsukham āpnoti paratra ca vihanyate। pāpātmā bhavati hy evaṃ dharmalābhaṃ tu me śṛṇu॥03-201-10॥
By that, he obtains unhappiness and is ruined in the next world; thus, he becomes a wicked-souled one. But now listen to me about the gain of righteousness. (03-201-10)
yastvetān prajñayā doṣān pūrvam evānupaśyati। kuśalaḥ sukhaduḥkheṣu sādhūṃś cāpy upasevate॥ tasya sādhu-samārambhād buddhir dharmeṣu jāyate॥03-201-11॥
But he who, by wisdom, perceives these faults beforehand, is skilled in both happiness and sorrow, and also serves the virtuous; from his virtuous undertakings, intellect concerning righteousness arises. (03-201-11)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
bravīṣi sūnṛtaṃ dharmaṃ yasya vaktā na vidyate. divyaprabhāvaḥ sumahān ṛṣir eva mato'si me ॥03-201-12॥
You speak noble and truthful dharma, whose speaker is not known. In my eyes, you are indeed a very great sage endowed with divine power. (03-201-12)
vyādha uvāca॥
The hunter said.
brāhmaṇā vai mahābhāgāḥ pitaro'grabhujaḥ sadā। teṣāṃ sarvātmanā kāryaṃ priyaṃ loke manīṣiṇā ॥03-201-13॥
Brāhmaṇas are indeed greatly fortunate, fathers, and always the first to receive offerings; in the world, the wise should do what is pleasing to them with all their being. (03-201-13)
yatteṣāṃ ca priyaṃ tatte vakṣyāmi dvijasattama। namaskṛtvā brāhmaṇebhyo brāhmīṃ vidyāṃ nibodha me ॥03-201-14॥
O best of twice-born, I shall tell you that which is dear to them. Having bowed to the Brāhmaṇas, learn the divine knowledge from me. (03-201-14)
idaṃ viśvaṃ jagat sarvam ajayyaṃ cāpi sarvaśaḥ। mahābhūtātmakaṃ brahman nātaḥ parataraṃ bhavet ॥03-201-15॥
O Brahman, this whole universe, this entire world, which is invincible in every way and comprised of the great elements—there is nothing higher than this. (03-201-15)
mahābhūtāni khaṃ vāyuragnirāpastathā ca bhūḥ। śabdaḥ sparśaśca rūpaṃ ca raso gandhaśca tadguṇāḥ॥03-201-16॥
The great elements are space, air, fire, water, and earth; and their qualities are sound, touch, form, taste, and smell. (03-201-16)
teṣām api guṇāḥ sarve guṇavṛttiḥ parasparam। pūrva-pūrvaguṇāḥ sarve kramaśo guṇiṣu triṣu ॥03-201-17॥
Of those also, all qualities act mutually as qualities. All former qualities pass successively into the three subjects possessing qualities. (3-201-17)
ṣaṣṭhas tu cetanā nāma mana ity abhidhīyate। saptamī tu bhaved buddhir ahaṅkāras tataḥ param ॥03-201-18॥
The sixth is called consciousness, known as mind. The seventh is intellect, above which is ego. (03-201-18)
indriyāṇi ca pañcaiva rajaḥ sattvaṁ tamas tathā। ityeṣa saptadaśako rāśir avyaktasañjñakaḥ ॥03-201-19॥
The senses and the five (elements), as well as passion, purity, and darkness—thus, this seventeenfold aggregate is known as the 'unmanifest'. (03-201-19)
sarvair iha indriyārthais tu vyakta-avyaktaiḥ su-saṃvṛtaḥ। caturviṃśaka ity eṣa vyakta-avyakta-mayo guṇaḥ॥ etat te sarvam ākhyātaṃ kiṃ bhūyo śrotum icchasi॥03-201-20॥
Here, all is well enveloped by the sense objects, manifest and unmanifest. This principle, called the twenty-fourth, is composed of the manifest and unmanifest. All this has been told to you; what more do you wish to hear? (03-201-20)
