03.206
व्याध उवाच॥
The hunter said.
एवं शप्तोऽहमृषिणा तदा द्विजवरोत्तम। अभिप्रसादयमृषिं गिरा वाक्यविशारदम् ॥०३-२०६-१॥
Thus, having been cursed by the sage at that time, O best of the twice-born, I tried to appease the sage, who was skilled in speech, with my words. (03-206-1)
अजानता मयाकार्यमिदमद्य कृतं मुने। क्षन्तुमर्हसि तत्सर्वं प्रसीद भगवन्निति ॥०३-२०६-२॥
O sage, not knowing, I have performed this act today. Please forgive all that; be gracious, O venerable one. (03-206-2)
ऋषिरुवाच॥
The sage said.
नान्यथा भविता शाप एवमेतदसंशयम्। आनृशंस्यादहं किञ्चित्कर्तानुग्रहमद्य ते ॥०३-२०६-३॥
The curse will not be otherwise; thus it surely is, without doubt. Yet, out of compassion, I shall do some favor for you today. (03-206-3)
शूद्रयोनौ वर्तमानो धर्मज्ञो भविता ह्यसि। मातापित्रोश्च शुश्रूषां करिष्यसि न संशयः ॥०३-२०६-४॥
While existing in a śūdra womb, you will indeed become one who knows dharma; you will also serve your mother and father—there is no doubt about this. (03-206-4)
तया शुश्रूषया सिद्धिं महतीं समवाप्स्यसि। जातिस्मरश्च भविता स्वर्गं चैव गमिष्यसि ॥ शापक्षयान्ते निर्वृत्ते भवितासि पुनर्द्विजः ॥०३-२०६-५॥
Through service to her, you will attain great success. You will become one who remembers past births and will attain heaven as well. When the curse ends, you will be born again as a Brāhmaṇa. (03-206-5)
व्याध उवाच॥
The hunter said.
एवं शप्तः पुरा तेन ऋषिणास्म्युग्रतेजसा। प्रसादश्च कृतस्तेन ममैवं द्विपदां वर ॥०३-२०६-६॥
Thus, I was cursed long ago by that sage of fierce energy; and a favor was also given by him to me in this way, O best of men. (03-206-6)
शरं चोद्धृतवानस्मि तस्य वै द्विजसत्तम। आश्रमं च मया नीतो न च प्राणैर्व्ययुज्यत ॥०३-२०६-७॥
O best of twice-born, I pulled out the arrow from him; I led him to the hermitage, and he was not separated from his life. (03-206-7)
एतत्ते सर्वमाख्यातं यथा मम पुराभवत्। अभितश्चापि गन्तव्यं मया स्वर्गं द्विजोत्तम ॥०३-२०६-८॥
All this has been told to you as it formerly happened to me. Now, on all sides, I must also proceed to heaven, O best of the twice-born. (03-206-8)
ब्राह्मण उवाच॥
The Brāhmaṇa said.
एवमेतानि पुरुषा दुःखानि च सुखानि च। प्राप्नुवन्ति महाबुद्धे नोत्कण्ठां कर्तुमर्हसि ॥ दुष्करं हि कृतं तात जानता जातिमात्मनः ॥०३-२०६-९॥
In this way, people indeed experience both suffering and pleasure, O greatly wise one, and you should not allow yourself to feel longing. Truly, something difficult has been accomplished, dear one, by one who understands the origin of the self. (03-206-9)
कर्मदोषश्च वै विद्वन्नात्मजातिकृतेन वै। कञ्चित्कालं मृष्यतां वै ततोऽसि भविता द्विजः ॥ साम्प्रतं च मतो मेऽसि ब्राह्मणो नात्र संशयः ॥०३-२०६-१०॥
O learned one, indeed, the fault of action does not arise from your own birth. Let it be tolerated for some time, then you will become a twice-born. At present, you are regarded by me as a Brahmin; there is no doubt about this. (03-206-10)
ब्राह्मणः पतनीयेषु वर्तमानो विकर्मसु। दाम्भिको दुष्कृतप्रायः शूद्रेण सदृशो भवेत् ॥०३-२०६-११॥
A brāhmaṇa who is involved in actions leading to degradation and improper acts, who is hypocritical and given mainly to evil deeds, becomes like a śūdra. (03-206-11)
यस्तु शूद्रो दमे सत्ये धर्मे च सततोत्थितः। तं ब्राह्मणमहं मन्ये वृत्तेन हि भवेद्द्विजः ॥०३-२०६-१२॥
But a Śūdra who is always engaged in self-restraint, truth, and righteousness—I consider him a Brahmin; by conduct alone one indeed can become a twice-born. (03-206-12)
कर्मदोषेण विषमां गतिमाप्नोति दारुणाम्। क्षीणदोषमहं मन्ये चाभितस्त्वां नरोत्तम ॥०३-२०६-१३॥
Because of faults in actions, one attains a harsh and uneven course. But you, O best of men, I think are free from faults in every respect. (03-206-13)
कर्तुमर्हसि नोत्कण्ठां त्वद्विधा ह्यविषादिनः। लोकवृत्तान्तवृत्तज्ञा नित्यं धर्मपरायणाः ॥०३-२०६-१४॥
You ought not to give way to despondency; people like you are not disheartened, for they know the ways of the world and are always devoted to righteousness. (03-206-14)
व्याध उवाच॥
The hunter said.
प्रज्ञया मानसं दुःखं हन्याच्छारीरमौषधैः। एतद्विज्ञानसामर्थ्यं न बालैः समतां व्रजेत् ॥०३-२०६-१५॥
Mental suffering should be removed by wisdom, and physical suffering by medicines. One should only achieve such power of knowledge, not equanimity, through childish means. (03-206-15)
अनिष्टसम्प्रयोगाच्च विप्रयोगात्प्रियस्य च। मानुषा मानसैर्दुःखैर्युज्यन्ते अल्पबुद्धयः ॥०३-२०६-१६॥
Humans of little understanding suffer from mental pain due to contact with the unpleasant and the separation from what is dear. (03-206-16)
गुणैर्भूतानि युज्यन्ते वियुज्यन्ते तथैव च। सर्वाणि नैतदेकस्य शोकस्थानं हि विद्यते ॥०३-२०६-१७॥
Beings are united and separated by the guṇas in the same way; all this is not, for any one person, truly a cause for sorrow. (03-206-17)
अनिष्टेनान्वितं पश्यंस्तथा क्षिप्रं विरज्यते। ततश्च प्रतिकुर्वन्ति यदि पश्यन्त्युपक्रमम् ॥ शोचतो न भवेत्किञ्चित्केवलं परितप्यते ॥०३-२०६-१८॥
When someone sees a person beset by misfortune, they quickly become averse. Moreover, they retaliate if they see the initiative. As for one who grieves, nothing at all is accomplished; he is merely tormented. (3-206-18)
परित्यजन्ति ये दुःखं सुखं वाप्युभयं नराः। त एव सुखमेधन्ते ज्ञानतृप्ता मनीषिणः ॥०३-२०६-१९॥
The wise who are satisfied by knowledge, those men who abandon suffering, pleasure, or even both—only they attain true happiness. (03-206-19)
असन्तोषपरा मूढाः सन्तोषं यान्ति पण्डिताः। असन्तोषस्य नास्त्यन्तस्तुष्टिस्तु परमं सुखम् ॥ न शोचन्ति गताध्वानः पश्यन्तः परमां गतिम् ॥०३-२०६-२०॥
Fools who are attached to discontent never attain contentment, whereas the wise achieve it. There is no end to discontent, but contentment is the highest happiness. Those who have completed their journey and see the supreme goal no longer grieve. (03-206-20)
न विषादे मनः कार्यं विषादो विषमुत्तमम्। मारयत्यकृतप्रज्ञं बालं क्रुद्ध इवोरगः ॥०३-२०६-२१॥
The mind should not be set on dejection; dejection is the greatest poison. It kills the undiscerning or immature, just as an enraged serpent kills a child. (03-206-21)
यं विषादोऽभिभवति विषमे समुपस्थिते। तेजसा तस्य हीनस्य पुरुषार्थो न विद्यते ॥०३-२०६-२२॥
When a person is overcome by despondency upon the onset of adversity, that one, lacking in energy, has no human achievement. (03-206-22)
अवश्यं क्रियमाणस्य कर्मणो दृश्यते फलम्। न हि निर्वेदमागम्य किञ्चित्प्राप्नोति शोभनम् ॥०३-२०६-२३॥
The fruit of action which is being performed is certainly seen. Surely, no one attains anything auspicious by falling into despair. (03-206-23)
अथाप्युपायं पश्येत दुःखस्य परिमोक्षणे। अशोचन्नारभेतैव युक्तश्चाव्यसनी भवेत् ॥०३-२०६-२४॥
Therefore, one should also seek out a method for alleviating suffering. Without grieving, one should begin to act, remaining attentive and free from vices. (03-206-24)
भूतेष्वभावं सञ्चिन्त्य ये तु बुद्धेः परं गताः। न शोचन्ति कृतप्रज्ञाः पश्यन्तः परमां गतिम् ॥०३-२०६-२५॥
Those who, having reflected on the absence (of true self) in beings, and have gone beyond intellect, do not grieve—their understanding is firm, for they behold the supreme state. (03-206-25)
न शोचामि च वै विद्वन्कालाकाङ्क्षी स्थितोऽस्म्यहम्। एतैर्निदर्शनैर्ब्रह्मन्नावसीदामि सत्तम ॥०३-२०६-२६॥
I do not grieve, O wise one; I am standing here awaiting the proper time. O brāhmaṇa, because of these examples, I do not lose heart, O noble one. (03-206-26)
ब्राह्मण उवाच॥
The Brāhmaṇa said.
कृतप्रज्ञोऽसि मेधावी बुद्धिश्च विपुला तव। नाहं भवन्तं शोचामि ज्ञानतृप्तोऽसि धर्मवित् ॥०३-२०६-२७॥
You possess accomplished wisdom and keen intelligence, and your understanding is vast. I do not grieve for you, respected one, for you are content with knowledge and a knower of dharma. (03-206-27)
आपृच्छे त्वां स्वस्ति तेऽस्तु धर्मस्त्वा परिरक्षतु। अप्रमादस्तु कर्तव्यो धर्मे धर्मभृतां वर ॥०३-२०६-२८॥
I take my leave of you. May welfare be yours. May dharma protect you. You must act with vigilance regarding dharma, O best among upholders of dharma. (03-206-28)
मार्कण्डेय उवाच॥
Mārkaṇḍeya said.
बाढमित्येव तं व्याधः कृताञ्जलिरुवाच ह। प्रदक्षिणमथो कृत्वा प्रस्थितो द्विजसत्तमः ॥०३-२०६-२९॥
The hunter, with joined palms, said to him, "Certainly!" Then, having circumambulated him, the best of Brāhmaṇas departed. (03-206-29)
स तु गत्वा द्विजः सर्वां शुश्रूषां कृतवांस्तदा। मातापितृभ्यां वृद्धाभ्यां यथान्यायं सुसंशितः ॥०३-२०६-३०॥
But he, the twice-born, having gone there and then having performed all service for his mother, father, and elders, became well-disciplined as prescribed. (03-206-30)
एतत्ते सर्वमाख्यातं निखिलेन युधिष्ठिर। पृष्टवानसि यं तात धर्मं धर्मभृतां वर ॥०३-२०६-३१॥
O Yudhishthira, all this that you have asked, dear one, regarding dharma, the best among upholders of dharma, has been told to you in full. (03-206-31)
पतिव्रताया माहात्म्यं ब्राह्मणस्य च सत्तम। मातापित्रोश्च शुश्रूषा व्याधे धर्मश्च कीर्तितः ॥०३-२०६-३२॥
O best one, the greatness of a devoted wife and of a brāhmaṇa, the service to mother and father, and also the dharma present in the hunter, are described here. (03-206-32)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
अत्यद्भुतमिदं ब्रह्मन्धर्माख्यानमनुत्तमम्। सर्वधर्मभृतां श्रेष्ठ कथितं द्विजसत्तम ॥०३-२०६-३३॥
O Brāhmaṇa, this most wonderful and unsurpassed story of dharma, the highest among all upholders of dharma, has been told, O best among the twice-born. (03-206-33)
सुखश्रव्यतया विद्वन्मुहूर्तमिव मे गतम्। न हि तृप्तोऽस्मि भगवञ्शृण्वानो धर्ममुत्तमम् ॥०३-२०६-३४॥
O learned one, because your words are so pleasant to hear, the time has passed for me like a moment. Truly, O venerable one, though hearing the supreme dharma, I am not yet satisfied. (3-206-34)
