03.206
The hunter said.
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)
O sage, not knowing, I have performed this act today. Please forgive all that; be gracious, O venerable one. (03-206-2)
The sage said.
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)
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)
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)
The hunter said.
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)
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)
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)
The Brāhmaṇa said.
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)
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)
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)
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)
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)
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)
The hunter said.
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)
Humans of little understanding suffer from mental pain due to contact with the unpleasant and the separation from what is dear. (03-206-16)
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)
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)
The wise who are satisfied by knowledge, those men who abandon suffering, pleasure, or even both—only they attain true happiness. (03-206-19)
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)
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)
When a person is overcome by despondency upon the onset of adversity, that one, lacking in energy, has no human achievement. (03-206-22)
The fruit of action which is being performed is certainly seen. Surely, no one attains anything auspicious by falling into despair. (03-206-23)
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)
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)
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)
The Brāhmaṇa said.
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)
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 said.
The hunter, with joined palms, said to him, "Certainly!" Then, having circumambulated him, the best of Brāhmaṇas departed. (03-206-29)
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)
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)
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 said.
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)
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)
