03.206
vyādha uvāca॥
The hunter said.
evaṃ śapto'ham ṛṣiṇā tadā dvijavarottama। abhiprasādayam ṛṣiṃ girā vākyaviśāradam ॥03-206-1॥
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)
ajānātā mayā kāryam idam adya kṛtaṃ mune। kṣantum arhasi tat sarvaṃ prasīda bhagavan iti॥03-206-2॥
O sage, not knowing, I have performed this act today. Please forgive all that; be gracious, O venerable one. (03-206-2)
ṛṣiruvāca॥
The sage said.
nānyathā bhavitā śāpa evam etad asaṃśayam | ānṛśaṃsyād ahaṃ kiñcit kartā anugraham adya te ॥03-206-3॥
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)
śūdrayonau vartamāno dharmajño bhavitā hyasi। mātāpitaroś ca śuśrūṣāṃ kariṣyasi na saṃśayaḥ ॥03-206-4॥
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)
tayā śuśrūṣayā siddhiṁ mahatīṁ samavāpsyasi। jātismaraś ca bhavitā svargaṁ caiva gamiṣyasi ॥ śāpakṣayānte nirvṛtte bhavitāsi punardvijaḥ ॥03-206-5॥
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)
vyādha uvāca॥
The hunter said.
evaṃ śaptaḥ purā tena ṛṣiṇā asmi ugra-tejasā। prasādaś ca kṛtaḥ tena mama evaṃ dvipadāṃ vara ॥03-206-6॥
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)
śaraṁ coddhṛtavānasmi tasya vai dvijasattama. āśramaṁ ca mayā nīto na ca prāṇairvyayujyata ॥03-206-7॥
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)
etat te sarvam ākhyātam yathā mama purā abhavat। abhitaś ca api gantavyam mayā svargam dvijottama ॥03-206-8॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
evam etāni puruṣā duḥkhāni ca sukhāni ca। prāpnuvanti mahābuddhe notkaṇṭhāṃ kartum arhasi॥ duṣkaraṃ hi kṛtaṃ tāta jānatā jātim ātmanaḥ॥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)
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॥
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)
brāhmaṇaḥ patanīyeṣu vartamāno vikarmasu। dāmbhiko duṣkṛtaprāyaḥ śūdreṇa sadṛśo bhavet॥03-206-11॥
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)
yastu śūdro dame satye dharme ca satatotthitaḥ। taṃ brāhmaṇamahaṃ manye vṛttena hi bhaveddvijaḥ॥03-206-12॥
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)
karma-doṣeṇa viṣamāṃ gatim āpnoti dāruṇām। kṣīṇa-doṣam ahaṃ manye cābhitas tvāṃ narottama ॥03-206-13॥
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)
kartum arhasi notkaṇṭhāṁ tvad-vidhā hy aviṣādinaḥ। loka-vṛttānta-vṛtta-jñā nityaṁ dharma-parāyaṇāḥ॥03-206-14॥
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)
vyādha uvāca॥
The hunter said.
prajñayā mānasaṃ duḥkhaṃ hanyāc chārīram auṣadhaiḥ. etad vijñāna-sāmarthyaṃ na bālaiḥ samatāṃ vrajet ॥03-206-15॥
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)
aniṣṭasamprayogāc ca viprayogāt priyasya ca। mānuṣā mānasaiḥ duḥkhaiḥ yujyante alpabuddhayaḥ॥03-206-16॥
Humans of little understanding suffer from mental pain due to contact with the unpleasant and the separation from what is dear. (03-206-16)
guṇair bhūtāni yujyante viyujyante tathaiva ca। sarvāṇi naitad ekasya śokasthānaṁ hi vidyate॥03-206-17॥
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)
aniṣṭenānvitaṁ paśyaṁstathā kṣipraṁ virajyate। tataśca pratikurvanti yadi paśyantyupakramam ॥ śocato na bhavetkiñcitkevalaṁ paritapyate ॥03-206-18॥
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)
parityajanti ye duḥkham sukham vāpyubhayam narāḥ। ta eva sukhamedhante jñānatṛptā manīṣiṇaḥ॥03-206-19॥
The wise who are satisfied by knowledge, those men who abandon suffering, pleasure, or even both—only they attain true happiness. (03-206-19)
asantoṣaparā mūḍhāḥ santoṣaṃ yānti paṇḍitāḥ। asantoṣasya nāstyantaḥ tuṣṭis tu paramaṃ sukham॥ na śocanti gatādhvānaḥ paśyantaḥ paramāṃ gatim॥03-206-20॥
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)
na viṣāde manaḥ kāryaṃ viṣādo viṣamuttamam। mārayatyakṛtaprajñaṃ bālaṃ kruddha ivoragaḥ॥03-206-21॥
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)
yaṁ viṣādo'bhibhavati viṣame samupasthite। tejasā tasya hīnasya puruṣārtho na vidyate॥03-206-22॥
When a person is overcome by despondency upon the onset of adversity, that one, lacking in energy, has no human achievement. (03-206-22)
avaśyaṃ kriyamāṇasya karmaṇo dṛśyate phalam। na hi nirvedamāgamya kiñcit prāpnoti śobhanam ॥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)
athāpyupāyaṃ paśyet duḥkhasya parimokṣaṇe। aśocannārabhetaiva yuktaścāvyasanī bhavet ॥03-206-24॥
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)
bhūteṣv abhāvaṃ sañcintya ye tu buddheḥ paraṃ gatāḥ। na śocanti kṛtaprajñāḥ paśyantaḥ paramāṃ gatim ॥03-206-25॥
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)
na śocāmi ca vai vidvan-kālākāṅkṣī sthito'smyaham। etair nidarśanair brahman nāvasīdāmi sattama ॥03-206-26॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
kṛtaprajño'si medhāvī buddhiś ca vipulā tava। nāhaṃ bhavantaṃ śocāmi jñānatṛpto'si dharmavit ॥03-206-27॥
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)
āpṛcche tvāṃ svasti te'stu dharmas tvā parirakṣatu। apramādas tu kartavyo dharme dharmabhṛtāṃ vara ॥03-206-28॥
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)
mārkaṇḍeya uvāca॥
Mārkaṇḍeya said.
bāḍhamityeva taṁ vyādhaḥ kṛtāñjaliruvāca ha। pradakṣiṇamatho kṛtvā prasthito dvijasattamaḥ॥03-206-29॥
The hunter, with joined palms, said to him, "Certainly!" Then, having circumambulated him, the best of Brāhmaṇas departed. (03-206-29)
sa tu gatvā dvijaḥ sarvāṃ śuśrūṣāṃ kṛtavāṃstadā। mātāpitr̥bhyāṃ vr̥ddhābhyāṃ yathānyāyaṃ susaṃśitaḥ॥03-206-30॥
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)
etat te sarvam ākhyātaṃ nikhilena yudhiṣṭhira। pṛṣṭavān asi yam tāta dharmam dharmabhṛtāṃ vara॥03-206-31॥
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)
pativratāyā māhātmyaṃ brāhmaṇasya ca sattama। mātāpitirośca śuśrūṣā vyādhe dharmaśca kīrtitaḥ ॥03-206-32॥
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)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
atyadbhutam idaṃ brahman dharmākhyānam anuttamam। sarva-dharma-bhṛtāṃ śreṣṭha kathitaṃ dvija-sattama ॥03-206-33॥
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)
sukhaśravyatayā vidvan muhūrtam iva me gatam। na hi tṛpto'smi bhagavan śṛṇvānaḥ dharmam uttamam॥03-206-34॥
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)
