03.206
व्याध उवाच॥
vyādha uvāca॥
[व्याध (vyādha) - the hunter; उवाच (uvāca) - said;]
(The hunter said;)
The hunter said.
एवं शप्तोऽहमृषिणा तदा द्विजवरोत्तम। अभिप्रसादयमृषिं गिरा वाक्यविशारदम् ॥०३-२०६-१॥
evaṃ śapto'ham ṛṣiṇā tadā dvijavarottama। abhiprasādayam ṛṣiṃ girā vākyaviśāradam ॥03-206-1॥
[एवं (evaṃ) - thus; शप्तः (śaptaḥ) - cursed; अहम् (aham) - I; ऋषिणा (ṛṣiṇā) - by the sage; तदा (tadā) - then; द्विजवरोत्तम (dvijavarottama) - O best among the excellent twice-born; अभिप्रसादयम् (abhiprasādayam) - I conciliated; ऋषिं (ṛṣiṃ) - the sage; गिरा (girā) - with speech; वाक्यविशारदम् (vākyaviśāradam) - skilled in words;]
(Thus, being cursed by the sage, I then, O best among the excellent twice-born, conciliated the sage, skilled in words, with speech.)
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॥
ajānātā mayā kāryam idam adya kṛtaṃ mune। kṣantum arhasi tat sarvaṃ prasīda bhagavan iti॥03-206-2॥
[अजानता (ajānātā) - by (me) not knowing; मया (mayā) - by me; कार्यं (kāryam) - what should be done; इदं (idam) - this; अद्य (adya) - today; कृतं (kṛtam) - has been done; मुने (mune) - O sage; क्षन्तुम् (kṣantum) - to forgive; अर्हसि (arhasi) - you ought; तत् (tat) - that; सर्वं (sarvam) - all; प्रसीद (prasīda) - be gracious; भगवन् (bhagavan) - O venerable one; इति (iti) - thus;]
(By me not knowing, this duty today has been done, O sage. To forgive that all, you ought, be gracious, O venerable one, thus.)
O sage, not knowing, I have performed this act today. Please forgive all that; be gracious, O venerable one. (03-206-2)
ऋषिरुवाच॥
ṛṣiruvāca॥
[ऋषिः (ṛṣiḥ) - the sage; उवाच (uvāca) - said;]
(The sage said;)
The sage said.
नान्यथा भविता शाप एवमेतदसंशयम्। आनृशंस्यादहं किञ्चित्कर्तानुग्रहमद्य ते ॥०३-२०६-३॥
nānyathā bhavitā śāpa evam etad asaṃśayam | ānṛśaṃsyād ahaṃ kiñcit kartā anugraham adya te ॥03-206-3॥
[न (na) - not; अन्यथा (anyathā) - otherwise; भविता (bhavitā) - will be; शापः (śāpaḥ) - curse; एवम् (evam) - thus; एतत् (etat) - this; असंशयम् (asaṃśayam) - without doubt; आनृशंस्यात् (ānṛśaṃsyāt) - out of compassion; अहम् (aham) - I; किञ्चित् (kiñcit) - somewhat; कर्ताः (kartā) - will do; अनुग्रहम् (anugraham) - favor; अद्य (adya) - today; ते (te) - for you;]
(Not otherwise will be the curse, thus, this, without doubt. Out of compassion, I, somewhat, will do, favor, today, for you.)
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॥
śūdrayonau vartamāno dharmajño bhavitā hyasi। mātāpitaroś ca śuśrūṣāṃ kariṣyasi na saṃśayaḥ ॥03-206-4॥
[शूद्रयोनौ (śūdrayonau) - in the womb of a śūdra; वर्तमानः (vartamānaḥ) - existing; धर्मज्ञः (dharmajñaḥ) - knower of dharma; भविता (bhavitā) - will become; हि (hi) - indeed; असि (asi) - you are; मातापित्रोः (mātāpitaroḥ) - of mother and father; च (ca) - and; शुश्रूषाम् (śuśrūṣām) - service; करिष्यसि (kariṣyasi) - you will do; न (na) - not; संशयः (saṃśayaḥ) - doubt;]
(Existing in the womb of a śūdra, indeed you will become a knower of dharma; of mother and father also, service you will do; not (a) doubt.)
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॥
tayā śuśrūṣayā siddhiṁ mahatīṁ samavāpsyasi। jātismaraś ca bhavitā svargaṁ caiva gamiṣyasi ॥ śāpakṣayānte nirvṛtte bhavitāsi punardvijaḥ ॥03-206-5॥
[तया (tayā) - by her; (instrumental singular of sā, she); शुश्रूषया (śuśrūṣayā) - by service; (instrumental singular of śuśrūṣā, obedience or service); सिद्धिं (siddhiṁ) - perfection; (accusative singular of siddhi, success, perfection); महतीं (mahatīṁ) - great; (accusative singular feminine of mahatī, great); समवाप्स्यसि (samavāpsyasi) - you will obtain; (2nd person singular future of sam-√āp, to attain); जातिस्मरः (jātismaraḥ) - one who remembers past births; (nominative singular masculine); च (ca) - and; भविता (bhavitā) - you will become; (future participle of √bhū); स्वर्गं (svargaṁ) - heaven; (accusative singular of svarga); च (ca) - and; एव (eva) - indeed; गमिष्यसि (gamiṣyasi) - you will go; (2nd person singular future of √gam); शापक्षयान्ते (śāpakṣayānte) - at the end of the curse's exhaustion; (locative singular compound of śāpa, curse + kṣaya, exhaustion + anta, end); निर्वृत्ते (nirvṛtte) - having been completed; (locative singular of nirvṛtta, ended, completed); भवितासि (bhavitāsi) - you will become; (2nd person singular future of √bhū, to be); पुनर्द्विजः (punardvijaḥ) - a twice-born again; (compound: punar, again + dvijaḥ, twice-born, i.e., a Brāhmaṇa);]
(By her service, great perfection you will obtain. One who remembers previous births you will become, and heaven indeed you will go. At the end of the exhaustion of the curse, having been completed, you will become a twice-born again.)
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॥
vyādha uvāca॥
[व्याध (vyādha) - hunter; उवाच (uvāca) - said;]
(The hunter said.)
The hunter said.
एवं शप्तः पुरा तेन ऋषिणास्म्युग्रतेजसा। प्रसादश्च कृतस्तेन ममैवं द्विपदां वर ॥०३-२०६-६॥
evaṃ śaptaḥ purā tena ṛṣiṇā asmi ugra-tejasā। prasādaś ca kṛtaḥ tena mama evaṃ dvipadāṃ vara ॥03-206-6॥
[एवं (evaṃ) - thus; शप्तः (śaptaḥ) - cursed; पुरा (purā) - formerly; तेन (tena) - by him; ऋषिणा (ṛṣiṇā) - by the sage; अस्मि (asmi) - I am; उग्रतेजसा (ugra-tejasā) - of fierce energy; प्रसादः (prasādaḥ) - favor; च (ca) - and; कृतः (kṛtaḥ) - done; तेन (tena) - by him; मम (mama) - to me; एवं (evaṃ) - thus; द्विपदां (dvipadām) - among bipeds; वर (vara) - best;]
(Thus, I was cursed formerly by that sage of fierce energy; and a favor was also done by him to me thus, best among bipeds (man).)
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॥
śaraṁ coddhṛtavānasmi tasya vai dvijasattama. āśramaṁ ca mayā nīto na ca prāṇairvyayujyata ॥03-206-7॥
[शरं (śaraṁ) - arrow (object); च (ca) - and; उद्धृतवान् (uddhṛtavān) - I have pulled out; अस्मि (asmi) - I am; तस्य (tasya) - of him; वै (vai) - indeed; द्विजसत्तम (dvijasattama) - O best of twice-born; आश्रमं (āśramaṁ) - hermitage; च (ca) - and; मया (mayā) - by me; नीतः (nītaḥ) - led (he was taken); न (na) - not; च (ca) - and; प्राणैः (prāṇaiḥ) - with life (with vital breaths); व्ययुज्यत (vyayujyata) - was separated;]
(And I have pulled out the arrow of him, indeed, O best of twice-born; and the hermitage by me he was led, and not with life was separated.)
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॥
etat te sarvam ākhyātam yathā mama purā abhavat। abhitaś ca api gantavyam mayā svargam dvijottama ॥03-206-8॥
[एतत् (etat) - this; ते (te) - to you; सर्वम् (sarvam) - all; आख्यातं (ākhyātam) - has been told; यथा (yathā) - as; मम (mama) - by me; पुरा (purā) - formerly; अभवत् (abhavat) - happened; अभितः (abhitaḥ) - on all sides; च (ca) - and; अपि (api) - also; गन्तव्यम् (gantavyam) - must be gone; मया (mayā) - by me; स्वर्गम् (svargam) - to heaven; द्विजोत्तम (dvijottama) - O best of the twice-born;]
(This to you all has been told as by me formerly happened. On all sides also must be gone by me to heaven, O best of the twice-born.)
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॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(the Brāhmaṇa said;)
The Brāhmaṇa said.
एवमेतानि पुरुषा दुःखानि च सुखानि च। प्राप्नुवन्ति महाबुद्धे नोत्कण्ठां कर्तुमर्हसि ॥ दुष्करं हि कृतं तात जानता जातिमात्मनः ॥०३-२०६-९॥
evam etāni puruṣā duḥkhāni ca sukhāni ca। prāpnuvanti mahābuddhe notkaṇṭhāṃ kartum arhasi॥ duṣkaraṃ hi kṛtaṃ tāta jānatā jātim ātmanaḥ॥03-206-9॥
[एवम् (evam) - thus; एतानि (etāni) - these; पुरुषाः (puruṣāḥ) - men; दुःखानि (duḥkhāni) - sufferings; च (ca) - and; सुखानि (sukhāni) - pleasures; च (ca) - and; प्राप्नुवन्ति (prāpnuvanti) - attain; महाबुद्धे (mahābuddhe) - O greatly wise; न (na) - not; उत्कण्ठाम् (utkaṇṭhām) - longing; कर्तुम् (kartum) - to make; अर्हसि (arhasi) - you ought; दुष्करम् (duṣkaram) - difficult; हि (hi) - indeed; कृतम् (kṛtam) - done; तात (tāta) - dear one; जानता (jānatā) - by one knowing; जातिम् (jātim) - the origin; आत्मनः (ātmanaḥ) - of oneself;]
(Thus these men sufferings and pleasures also attain, O greatly wise, not longing to make you ought. Indeed difficult has been done, dear one, by one knowing the origin of oneself. (03-206-9))
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॥
karmadoṣaś ca vai vidvan nātma-jāti-kṛtena vai। kañcit kālaṃ mṛṣyatāṃ vai tato'si bhavitā dvijaḥ॥ sāmprataṃ ca mato me'si brāhmaṇo nātra saṃśayaḥ॥03-206-10॥
[कर्मदोषः (karmadoṣaḥ) - fault of action; च (ca) - and; वै (vai) - indeed; विद्वन् (vidvan) - O learned one; न (na) - not; आत्म-जाति-कृतेन (ātma-jāti-kṛtena) - by what is caused by one’s own birth; वै (vai) - indeed; कञ्चित्कालं (kañcit kālam) - for some time; मृष्यताम् (mṛṣyatām) - let it be tolerated; वै (vai) - indeed; ततः (tataḥ) - then; असि (asi) - you are; भविता (bhavitā) - will become; द्विजः (dvijaḥ) - a twice-born; साम्प्रतम् (sāmpratam) - at present; च (ca) - and; मतः (mataḥ) - regarded; मे (me) - by me; असि (asi) - you are; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; नात्र (nātra) - not here; संशयः (saṃśayaḥ) - doubt;]
(Indeed, O learned one, the fault of action is not by what is caused by one’s own birth indeed. For some time, let it be tolerated indeed; then you are to become a twice-born. And at present you are regarded by me as a Brahmin; there is no doubt here.)
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॥
brāhmaṇaḥ patanīyeṣu vartamāno vikarmasu। dāmbhiko duṣkṛtaprāyaḥ śūdreṇa sadṛśo bhavet॥03-206-11॥
[ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; पतनीयेषु (patanīyeṣu) - in those causing downfall; वर्तमानः (vartamānaḥ) - engaged; विकर्मसु (vikarmasu) - in improper acts; दाम्भिकः (dāmbhikaḥ) - hypocritical; दुष्कृतप्रायः (duṣkṛtaprāyaḥ) - mostly engaged in evil deeds; शूद्रेण (śūdreṇa) - with a śūdra; सदृशः (sadṛśaḥ) - similar; भवेत् (bhavet) - he becomes;]
(A brāhmaṇa engaged in those causing downfall, engaged in improper acts, who is hypocritical, mostly engaged in evil deeds, becomes similar to a śūdra.)
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॥
yastu śūdro dame satye dharme ca satatotthitaḥ। taṃ brāhmaṇamahaṃ manye vṛttena hi bhaveddvijaḥ॥03-206-12॥
[यः (yaḥ) - who; तु (tu) - but; शूद्रः (śūdraḥ) - Śūdra; दमे (dame) - in self-restraint; सत्ये (satye) - in truth; धर्मे (dharme) - in righteousness; च (ca) - and; सततम् (satatam) - constantly; उत्थितः (utthitaḥ) - engaged; तम् (tam) - him; ब्राह्मणम् (brāhmaṇam) - Brahmin; अहम् (aham) - I; मन्ये (manye) - consider; वृत्तेन (vṛttena) - by conduct; हि (hi) - indeed; भवेत् (bhavet) - can become; द्विजः (dvijaḥ) - twice-born;]
(Who but Śūdra in self-restraint, in truth, in righteousness and constantly engaged, him a Brahmin I consider; by conduct indeed can become twice-born.)
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॥
karma-doṣeṇa viṣamāṃ gatim āpnoti dāruṇām। kṣīṇa-doṣam ahaṃ manye cābhitas tvāṃ narottama ॥03-206-13॥
[कर्मदोषेण (karma-doṣeṇa) - by the fault of action; विषमां (viṣamām) - uneven; गतिम् (gatim) - path; आप्नोति (āpnoti) - attains; दारुणाम् (dāruṇām) - harsh; क्षीणदोषम् (kṣīṇa-doṣam) - one whose faults are diminished; अहम् (aham) - I; मन्ये (manye) - think; च (ca) - and; अभितः (abhitaḥ) - from all sides; त्वाम् (tvām) - you; नरोत्तम (narottama) - O best of men;]
(By the fault of action, an uneven, harsh path one attains. One whose faults are diminished, I think, and you on all sides, O best of men.)
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॥
kartum arhasi notkaṇṭhāṁ tvad-vidhā hy aviṣādinaḥ। loka-vṛttānta-vṛtta-jñā nityaṁ dharma-parāyaṇāḥ॥03-206-14॥
[कर्तुम् (kartum) - to do; to perform; अर्हसि (arhasi) - you ought; you should; न (na) - not; उत्कण्ठां (utkaṇṭhām) - despondency; longing; agitation; त्वद्विधाः (tvad-vidhāḥ) - of your kind; those like you; हि (hi) - indeed; for; अविषादिनः (aviṣādinaḥ) - not despondent; not grieving; लोकवृत्तान्तवृत्तज्ञाः (loka-vṛttānta-vṛtta-jñāḥ) - knowers of worldly affairs and happenings; नित्यं (nityam) - always; धर्मपरायणाः (dharma-parāyaṇāḥ) - devoted to righteousness; ॥०३-२०६-१४॥ (॥03-206-14॥) - ;]
(To do you ought not despondency; those like you indeed not despondent, knowers of worldly affairs and happenings, always devoted to righteousness.)
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॥
vyādha uvāca॥
[व्याध (vyādha) - the hunter; उवाच (uvāca) - said;]
(The hunter said.)
The hunter said.
प्रज्ञया मानसं दुःखं हन्याच्छारीरमौषधैः। एतद्विज्ञानसामर्थ्यं न बालैः समतां व्रजेत् ॥०३-२०६-१५॥
prajñayā mānasaṃ duḥkhaṃ hanyāc chārīram auṣadhaiḥ. etad vijñāna-sāmarthyaṃ na bālaiḥ samatāṃ vrajet ॥03-206-15॥
[प्रज्ञया (prajñayā) - by wisdom; मानसं (mānasaṃ) - mental; दुःखं (duḥkhaṃ) - suffering; हन्यात् (hanyāt) - should be destroyed; शारीरम् (śārīram) - physical; औषधैः (auṣadhaiḥ) - by medicines; एतत् (etat) - this; विज्ञानसामर्थ्यं (vijñāna-sāmarthyaṃ) - the power of knowledge; न (na) - not; बालैः (bālaiḥ) - by children; समताम् (samatām) - equality; व्रजेत् (vrajet) - should attain;]
(By wisdom, mental suffering should be destroyed; physical (suffering) by medicines. This power of knowledge (is such that) not by children should equality be attained.)
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॥
aniṣṭasamprayogāc ca viprayogāt priyasya ca। mānuṣā mānasaiḥ duḥkhaiḥ yujyante alpabuddhayaḥ॥03-206-16॥
[अनिष्टसम्प्रयोगात् (aniṣṭasamprayogāt) - from contact with the unpleasant; च (ca) - and; विप्रयोगात् (viprayogāt) - from separation; प्रियस्य (priyasya) - of the dear; च (ca) - and; मानुषा (mānuṣāḥ) - humans; मानसैः (mānasaiḥ) - with mental; दुःखैः (duḥkhaiḥ) - sufferings; युज्यन्ते (yujyante) - are joined; अल्पबुद्धयः (alpabuddhayaḥ) - those of little understanding;]
(From contact with the unpleasant and from separation of the dear, humans with mental sufferings are joined, those of little understanding.)
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॥
guṇair bhūtāni yujyante viyujyante tathaiva ca। sarvāṇi naitad ekasya śokasthānaṁ hi vidyate॥03-206-17॥
[गुणैः (guṇaiḥ) - by the guṇas; (qualities; attributes; भूतानि (bhūtāni) - entities; beings; युज्यन्ते (yujyante) - are joined; are united; वियुज्यन्ते (viyujyante) - are separated; तथैव (tathaiva) - in the same way; likewise; च (ca) - and; सर्वाणि (sarvāṇi) - all; न (na) - not; एतत् (etat) - this; एकस्य (ekasya) - of one (person); शोकस्थानम् (śokasthānam) - cause of sorrow; place for grief; हि (hi) - surely; indeed; विद्यते (vidyate) - is found; exists;]
(By the guṇas, beings are united, are separated likewise and. All, not this, of one, cause of sorrow indeed is found.)
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॥
aniṣṭenānvitaṁ paśyaṁstathā kṣipraṁ virajyate। tataśca pratikurvanti yadi paśyantyupakramam ॥ śocato na bhavetkiñcitkevalaṁ paritapyate ॥03-206-18॥
[अनिष्टेन (aniṣṭena) - by the undesirable; by misfortune; अन्वितं (anvitam) - endowed; connected; पश्यन् (paśyan) - seeing; तथा (tathā) - thus; in that way; क्षिप्रं (kṣipram) - quickly; विरज्यते (virajyate) - becomes averse; is disenchanted; ततः (tataḥ) - after that; then; च (ca) - and; प्रतिकुर्वन्ति (pratikurvanti) - retaliate; respond; यदि (yadi) - if; पश्यन्ति (paśyanti) - see; उपक्रमम् (upakramam) - initiative; beginning; शोचतः (śocataḥ) - of one who grieves; न (na) - not; भवेत् (bhavet) - there is; happens; किञ्चित् (kiñcit) - anything; something; केवलं (kevalaṁ) - only; merely; परितप्यते (paritapyate) - is tormented; is afflicted;]
(Seeing one endowed with misfortune thus, quickly becomes averse. Then also, they retaliate if they see the initiative. Of one who grieves, nothing happens, only is afflicted.)
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॥
parityajanti ye duḥkham sukham vāpyubhayam narāḥ। ta eva sukhamedhante jñānatṛptā manīṣiṇaḥ॥03-206-19॥
[परित्यजन्ति (parityajanti) - they abandon; ये (ye) - who; दुःखं (duḥkham) - suffering; सुखं (sukham) - pleasure; वा (vā) - or; अपि (api) - even; उभयं (ubhayam) - both; नराः (narāḥ) - men; ते (te) - those; एव (eva) - only; सुखम् (sukham) - happiness; एधन्ते (edhante) - they attain; ज्ञानतृप्ता (jñānatṛptāḥ) - satisfied by knowledge; मनीषिणः (manīṣiṇaḥ) - wise ones;]
(They abandon who suffering, pleasure, or even both, men; those only happiness attain, satisfied by knowledge, wise ones.)
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॥
asantoṣaparā mūḍhāḥ santoṣaṃ yānti paṇḍitāḥ। asantoṣasya nāstyantaḥ tuṣṭis tu paramaṃ sukham॥ na śocanti gatādhvānaḥ paśyantaḥ paramāṃ gatim॥03-206-20॥
[असन्तोषपरा (asantoṣaparā) - ones given to discontent; मूढाः (mūḍhāḥ) - fools; सन्तोषं (santoṣam) - contentment; यान्ति (yānti) - attain; पण्डिताः (paṇḍitāḥ) - wise; असन्तोषस्य (asantoṣasya) - of discontent; न (na) - not; अस्ति (asti) - is; अन्तः (antaḥ) - end; तुष्टिः (tuṣṭiḥ) - contentment; तु (tu) - but; परमं (paramam) - highest; सुखम् (sukham) - happiness; न (na) - not; शोचन्ति (śocanti) - grieve; गताध्वानः (gatādhvānaḥ) - those whose path is accomplished; पश्यन्तः (paśyantaḥ) - seeing; परमां (paramāṃ) - supreme; गतिम् (gatim) - goal;]
(Ones given to discontent, fools; contentment attain, wise; of discontent not is end; contentment but highest happiness. Not grieve, those whose path is accomplished, seeing supreme goal.)
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॥
na viṣāde manaḥ kāryaṃ viṣādo viṣamuttamam। mārayatyakṛtaprajñaṃ bālaṃ kruddha ivoragaḥ॥03-206-21॥
[न (na) - not; विषादे (viṣāde) - in dejection; मनः (manaḥ) - the mind; कार्यं (kāryaṃ) - should be placed; (should be engaged;) विषादः (viṣādaḥ) - dejection; विषम् (viṣam) - poison; उत्तमम् (uttamam) - the greatest; मारयति (mārayati) - kills; अकृतप्रज्ञं (akṛtaprajñaṃ) - one whose wisdom is not developed; बालं (bālaṃ) - a child; क्रुद्ध (kruddha) - angry; इव (iva) - like; उरगः (uragaḥ) - serpent;]
(Not in dejection the mind should be set; dejection is the greatest poison. It kills the one whose wisdom is undeveloped, a child, like an angry serpent.)
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॥
yaṁ viṣādo'bhibhavati viṣame samupasthite। tejasā tasya hīnasya puruṣārtho na vidyate॥03-206-22॥
[यं (yaṁ) - whom; विषादः (viṣādaḥ) - despondency; अभिभवति (abhibhavati) - overcomes; विषमे (viṣame) - in adversity; समुपस्थिते (samupasthite) - when arisen; तेजसा (tejasā) - by energy; तस्य (tasya) - of him; हीनस्य (hīnasya) - lacking; पुरुषार्थः (puruṣārthaḥ) - human endeavour; न (na) - not; विध्यते (vidyate) - exists;]
(Whom despondency overcomes in adversity when arisen, by energy of him lacking, human endeavour does not exist.)
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॥
avaśyaṃ kriyamāṇasya karmaṇo dṛśyate phalam। na hi nirvedamāgamya kiñcit prāpnoti śobhanam ॥03-206-23॥
[अवश्यं (avaśyam) - certainly; क्रियमाणस्य (kriyamāṇasya) - being performed; कर्मणः (karmaṇaḥ) - of the action; दृश्यते (dṛśyate) - is seen; फलम् (phalam) - fruit; न (na) - not; हि (hi) - indeed; निर्वेदम् (nirvedam) - despair; आगम्य (āgamya) - having attained; किञ्चित् (kiñcit) - anything; प्राप्नोति (prāpnoti) - obtains; शोभनम् (śobhanam) - auspicious;]
(Certainly, of the being performed action, the fruit is seen. Indeed, having attained despair, one does not obtain anything auspicious. (03-206-23))
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॥
athāpyupāyaṃ paśyet duḥkhasya parimokṣaṇe। aśocannārabhetaiva yuktaścāvyasanī bhavet ॥03-206-24॥
[अथापि (athāpi) - then also; further; उपायं (upāyaṃ) - method; means; पश्येत (paśyet) - should see; should consider; दुःखस्य (duḥkhasya) - of suffering; परिमोक्षणे (parimokṣaṇe) - for removal; for deliverance; अशोचन् (aśocan) - not grieving; आरभेत (ārabheta) - should begin; should undertake; एव (eva) - indeed; surely; युक्तः (yuktaḥ) - attentive; self-controlled; च (ca) - and; अव्यसनी (avyasanī) - one not addicted; free from vice; भवेत् (bhavet) - should become;]
(Then also, one should consider a means for the removal of suffering. Not grieving, one should indeed begin, being attentive and not addicted, one should become.)
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॥
bhūteṣv abhāvaṃ sañcintya ye tu buddheḥ paraṃ gatāḥ। na śocanti kṛtaprajñāḥ paśyantaḥ paramāṃ gatim ॥03-206-25॥
[भूतेषु (bhūteṣu) - in beings; अभावं (abhāvaṃ) - absence; सञ्चिन्त्य (sañcintya) - having considered; ये (ye) - those who; तु (tu) - but; बुद्धेः (buddheḥ) - from (the) intellect; परं (paraṃ) - beyond; गताः (gatāḥ) - have gone; न (na) - not; शोचन्ति (śocanti) - do grieve; कृतप्रज्ञाः (kṛtaprajñāḥ) - (those) whose wisdom (is) established; पश्यन्तः (paśyantaḥ) - seeing; परमां (paramāṃ) - supreme; गतिम् (gatim) - state;]
(Considering absence in beings, those but who have gone beyond intellect, not do grieve, (those) whose wisdom (is) established, seeing the supreme state.)
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॥
na śocāmi ca vai vidvan-kālākāṅkṣī sthito'smyaham। etair nidarśanair brahman nāvasīdāmi sattama ॥03-206-26॥
[न (na) - not; शोचामि (śocāmi) - I grieve; च (ca) - and; वै (vai) - indeed; विद्वन् (vidvan) - O wise one; कालाकाङ्क्षी (kālākāṅkṣī) - awaiting time; स्थितः (sthitaḥ) - standing; अस्मि (asmi) - am; अहम् (aham) - I; एतैः (etaiḥ) - by these; निदर्शनैः (nidarśanaiḥ) - examples; ब्रह्मन् (brahman) - O brāhmaṇa; न (na) - not; अवसीदामि (avasīdāmi) - I am despondent; सत्तम (sattama) - O best one;]
(Not I grieve and indeed, O wise one, awaiting time I am standing. By these examples, O brāhmaṇa, not I am despondent, O best one.)
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॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(The Brāhmaṇa said;)
The Brāhmaṇa said.
कृतप्रज्ञोऽसि मेधावी बुद्धिश्च विपुला तव। नाहं भवन्तं शोचामि ज्ञानतृप्तोऽसि धर्मवित् ॥०३-२०६-२७॥
kṛtaprajño'si medhāvī buddhiś ca vipulā tava। nāhaṃ bhavantaṃ śocāmi jñānatṛpto'si dharmavit ॥03-206-27॥
[कृतप्रज्ञः (kṛtaprajñaḥ) - one of accomplished wisdom; असि (asi) - you are; मेधावी (medhāvī) - having intelligence; बुद्धिः (buddhiḥ) - understanding; च (ca) - and; विपुला (vipulā) - vast; तव (tava) - of yours; न (na) - not; अहम् (aham) - I; भवन्तम् (bhavantam) - you (respected one); शोचामि (śocāmi) - grieve; ज्ञानतृप्तः (jñānatṛptaḥ) - satisfied by knowledge; असि (asi) - you are; धर्मवित् (dharmavit) - knower of dharma;]
(You are one of accomplished wisdom, possessing intelligence. Your understanding is vast. I do not grieve for you, O respected one, (because) satisfied by knowledge, you are a knower of dharma.)
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॥
āpṛcche tvāṃ svasti te'stu dharmas tvā parirakṣatu। apramādas tu kartavyo dharme dharmabhṛtāṃ vara ॥03-206-28॥
[आपृच्छे (āpṛcche) - I address (you); त्वां (tvāṃ) - you; स्वस्ति (svasti) - welfare; ते (te) - to you; अस्तु (astu) - may it be; धर्मः (dharmaḥ) - dharma; त्वा (tvā) - you; परिरक्षतु (parirakṣatu) - may protect; अप्रमादः (apramādaḥ) - non-negligence; तु (tu) - but; कर्तव्यः (kartavyaḥ) - must be done; धर्मे (dharme) - in dharma; धर्मभृतां (dharmabhṛtām) - of upholders of dharma; वर (vara) - best;]
(I address you. Welfare to you may be. May dharma protect you. Non-negligence but must be done in dharma, O best of upholders of dharma.)
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 uvāca॥
[मार्कण्डेय (mārkaṇḍeya) - Mārkaṇḍeya (proper name); उवाच (uvāca) - said;]
(Mārkaṇḍeya said;)
Mārkaṇḍeya said.
बाढमित्येव तं व्याधः कृताञ्जलिरुवाच ह। प्रदक्षिणमथो कृत्वा प्रस्थितो द्विजसत्तमः ॥०३-२०६-२९॥
bāḍhamityeva taṁ vyādhaḥ kṛtāñjaliruvāca ha। pradakṣiṇamatho kṛtvā prasthito dvijasattamaḥ॥03-206-29॥
[बाढम् (bāḍham) - indeed; assuredly; इति (iti) - thus; एव (eva) - just; only; तं (taṁ) - to him; व्याधः (vyādhaḥ) - the hunter; कृताञ्जलिः (kṛtāñjaliḥ) - with joined palms; उवाच (uvāca) - said; ह (ha) - indeed; verily; प्रदक्षिणम् (pradakṣiṇam) - circumambulation; अथ (atha) - then; कृत्वा (kṛtvā) - having performed; प्रस्थितः (prasthitaḥ) - departed; द्विजसत्तमः (dvijasattamaḥ) - O best of Brāhmaṇas;]
(Indeed, thus only to him the hunter, with joined palms, said verily. Having performed circumambulation then, departed O best of Brāhmaṇas.)
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॥
sa tu gatvā dvijaḥ sarvāṃ śuśrūṣāṃ kṛtavāṃstadā। mātāpitr̥bhyāṃ vr̥ddhābhyāṃ yathānyāyaṃ susaṃśitaḥ॥03-206-30॥
[स (sa) - he; तु (tu) - but; गत्वा (gatvā) - having gone; द्विजः (dvijaḥ) - the twice-born (brahmana); सर्वां (sarvāṃ) - all; शुश्रूषां (śuśrūṣām) - service; कृतवान् (kṛtavān) - having performed; तदा (tadā) - then; मातापितृभ्यां (mātāpitr̥bhyāṃ) - to his mother and father; वृद्धाभ्यां (vr̥ddhābhyāṃ) - to the elders; यथान्यायं (yathānyāyam) - according to law; सुसंशितः (susaṃśitaḥ) - well-disciplined;]
(He but having gone, the twice-born, all service having performed then, to his mother and father, to the elders, according to law, well-disciplined.)
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॥
etat te sarvam ākhyātaṃ nikhilena yudhiṣṭhira। pṛṣṭavān asi yam tāta dharmam dharmabhṛtāṃ vara॥03-206-31॥
[एतत् (etat) - this; ते (te) - to you; सर्वम् (sarvam) - all; आख्यातम् (ākhyātam) - has been told; निखिलेन (nikhilena) - in entirety; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; पृष्टवान् (pṛṣṭavān) - (you) have asked; असि (asi) - you are; यम् (yam) - which; तात (tāta) - dear one; धर्मम् (dharmam) - dharma; धर्मभृतां (dharmabhṛtām) - of upholders of dharma; वर (vara) - the best;]
(This to you, all has been told in entirety, Yudhishthira. (You) have asked which, dear one, dharma, the best among upholders of dharma.)
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॥
pativratāyā māhātmyaṃ brāhmaṇasya ca sattama। mātāpitirośca śuśrūṣā vyādhe dharmaśca kīrtitaḥ ॥03-206-32॥
[पतिव्रताया (pativratāyā) - of a devoted wife; माहात्म्यं (māhātmyaṃ) - greatness; ब्राह्मणस्य (brāhmaṇasya) - of a brāhmaṇa; च (ca) - and; सत्तम (sattama) - O best one; मातापित्रोः (mātāpitiroḥ) - of mother (and) father; च (ca) - and; शुश्रूषा (śuśrūṣā) - service; व्याधे (vyādhe) - in the hunter; धर्मः (dharmaḥ) - righteousness; च (ca) - and; कीर्तितः (kīrtitaḥ) - is spoken;]
(The greatness of a devoted wife, and of a brāhmaṇa, O best one; the service of mother and father, and the righteousness in the hunter, is spoken.)
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 uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (a proper noun, name of a person); उवाच (uvāca) - said;]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
अत्यद्भुतमिदं ब्रह्मन्धर्माख्यानमनुत्तमम्। सर्वधर्मभृतां श्रेष्ठ कथितं द्विजसत्तम ॥०३-२०६-३३॥
atyadbhutam idaṃ brahman dharmākhyānam anuttamam। sarva-dharma-bhṛtāṃ śreṣṭha kathitaṃ dvija-sattama ॥03-206-33॥
[अत्यद्भुतम् (atyadbhutam) - most wonderful; इदं (idaṃ) - this; ब्रह्मन् (brahman) - O Brāhmaṇa; धर्माख्यानम् (dharmākhyānam) - story of dharma; अनुत्तमम् (anuttamam) - unsurpassed; सर्वधर्मभृताम् (sarva-dharma-bhṛtām) - of all upholders of dharma; श्रेष्ठ (śreṣṭha) - the highest; कथितं (kathitam) - is told; द्विजसत्तम (dvija-sattama) - O best among the twice-born;]
(Most wonderful is this, O Brāhmaṇa, unsurpassed story of dharma; of all upholders of dharma the highest has been told, O best among the twice-born.)
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॥
sukhaśravyatayā vidvan muhūrtam iva me gatam। na hi tṛpto'smi bhagavan śṛṇvānaḥ dharmam uttamam॥03-206-34॥
[सुखश्रव्यतया (sukhaśravyatayā) - by reason of pleasant-to-hear quality; विद्वन् (vidvan) - O learned one; मुहूर्तम् (muhūrtam) - a moment; इव (iva) - as if; मे (me) - for me; गतम् (gatam) - has passed; न (na) - not; हि (hi) - indeed; तृप्तः (tṛptaḥ) - satisfied; अस्मि (asmi) - am; भगवन् (bhagavan) - O venerable one; शृण्वानः (śṛṇvānaḥ) - hearing; धर्मम् (dharmam) - dharma; उत्तमम् (uttamam) - supreme;]
(By reason of pleasant-to-hear quality, O learned one, a moment as if for me has passed. Not indeed satisfied am I, O venerable one, hearing supreme dharma.)
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)
