12.139
युधिष्ठिर उवाच॥
Yudhishthira said.
हीने परमके धर्मे सर्वलोकातिलङ्घिनि। अधर्मे धर्मतां नीते धर्मे चाधर्मतां गते ॥१२-१३९-१॥
When the inferior is regarded as supreme, when dharma is violated by all, when adharma is considered as dharma and dharma as adharma, (then calamity arises).
मर्यादासु प्रभिन्नासु क्षुभिते धर्मनिश्चये। राजभिः पीडिते लोके चोरैर्वापि विशां पते ॥१२-१३९-२॥
O lord of men, when boundaries are broken, the determination of dharma is agitated, the world is oppressed by kings or even by thieves.
सर्वाश्रमेषु मूढेषु कर्मसूपहतेषु च। कामान्मोहाच्च लोभाच्च भयं पश्यत्सु भारत ॥१२-१३९-३॥
O Bhārata, in all āśramas, when people are deluded and their actions are overcome, and when fear is seen arising from desire, delusion, and greed.
अविश्वस्तेषु सर्वेषु नित्यभीतेषु पार्थिव। निकृत्या हन्यमानेषु वञ्चयत्सु परस्परम् ॥१२-१३९-४॥
O king, when all are untrustworthy and perpetually fearful, and when people are being killed by deceit and deceiving each other.
सम्प्रदीप्तेषु देशेषु ब्राह्मण्ये चाभिपीडिते। अवर्षति च पर्जन्ये मिथो भेदे समुत्थिते ॥१२-१३९-५॥
When the regions are blazing, Brāhmaṇya is oppressed, the clouds do not rain, and mutual division has arisen.
सर्वस्मिन्दस्युसाद्भूते पृथिव्यामुपजीवने। केन स्विद्ब्राह्मणो जीवेज्जघन्ये काल आगते ॥१२-१३९-६॥
When the whole earth has become overrun by robbers and subsistence is difficult, by what means should a brāhmaṇa live when the worst times have come?
अतित्यक्षुः पुत्रपौत्राननुक्रोशान्नराधिप। कथमापत्सु वर्तेत तन्मे ब्रूहि पितामह ॥१२-१३९-७॥
O king, please tell me, O grandsire, how one who has renounced attachment to sons and grandsons out of compassion should act in times of calamity.
कथं च राजा वर्तेत लोके कलुषतां गते। कथमर्थाच्च धर्माच्च न हीयेत परन्तप ॥१२-१३९-८॥
How should the king act in the world when impurity has arisen? How should he not fall away from wealth and righteousness, O scorcher of foes?
भीष्म उवाच॥
Bhīṣma said.
राजमूला महाराज योगक्षेमसुवृष्टयः। प्रजासु व्याधयश्चैव मरणं च भयानि च ॥१२-१३९-९॥
O great king, the well-being of the people—prosperity, security, and good rains—as well as diseases, death, and fears, all depend upon the king.
कृतं त्रेता द्वापरश्च कलिश्च भरतर्षभ। राजमूलानि सर्वाणि मम नास्त्यत्र संशयः ॥१२-१३९-१०॥
O best of the Bharatas, the Kṛta, Tretā, Dvāpara, and Kali ages are all rooted in kings; I have no doubt about this.
तस्मिंस्त्वभ्यागते काले प्रजानां दोषकारके। विज्ञानबलमास्थाय जीवितव्यं तदा भवेत् ॥१२-१३९-११॥
But when that time comes which brings faults to beings, one should live then by relying on the strength of knowledge.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। विश्वामित्रस्य संवादं चण्डालस्य च पक्कणे ॥१२-१३९-१२॥
Here too, an ancient story is cited: the conversation between Viśvāmitra and the Caṇḍāla in the cremation ground.
त्रेताद्वापरयोः सन्धौ पुरा दैवविधिक्रमात्। अनावृष्टिरभूद्घोरा राजन्द्वादशवार्षिकी ॥१२-१३९-१३॥
O king, once, at the junction of the Tretā and Dvāpara yugas, by divine ordinance, a terrible drought lasting twelve years took place.
प्रजानामभिवृद्धानां युगान्ते पर्युपस्थिते। त्रेतानिर्मोक्षसमये द्वापरप्रतिपादने ॥१२-१३९-१४॥
When the beings had greatly increased and the end of the age had arrived, at the time of the release of the Tretā age and the establishment of the Dvāpara age.
न ववर्ष सहस्राक्षः प्रतिलोमोऽभवद्गुरुः। जगाम दक्षिणं मार्गं सोमो व्यावृत्तलक्षणः ॥१२-१३९-१५॥
Indra did not send rain; the preceptor turned contrary; Soma (the Moon), with reversed characteristics, went on the southern path.
नावश्यायोऽपि रात्र्यन्ते कुत एवाभ्रराजयः। नद्यः सङ्क्षिप्ततोयौघाः क्वचिदन्तर्गताभवन् ॥१२-१३९-१६॥
Even at the end of the night, there were not even clouds; from where then could there be masses of clouds? The rivers, with their diminished streams, had in some places disappeared.
सरांसि सरितश्चैव कूपाः प्रस्रवणानि च। हतत्विट्कान्यलक्ष्यन्त निसर्गाद्दैवकारितात् ॥१२-१३९-१७॥
Lakes, rivers, wells, and springs were seen to be devoid of water-creatures, naturally, due to a divine act.
उपशुष्कजलस्थाया विनिवृत्तसभाप्रपा। निवृत्तयज्ञस्वाध्याया निर्वषट्कारमङ्गला ॥१२-१३९-१८॥
The places for drinking water in the assembly remained dried up; the assembly halls and drinking places had ceased; sacrifices and self-study had come to an end; auspicious rites were performed without the exclamation 'vaṣaṭ'.
उत्सन्नकृषिगोरक्ष्या निवृत्तविपणापणा। निवृत्तपूगसमया सम्प्रनष्टमहोत्सवा ॥१२-१३९-१९॥
Agriculture and cattle keeping have been destroyed, markets and shops have ceased, guild meetings no longer occur, and great festivals have completely disappeared.
अस्थिकङ्कालसङ्कीर्णा हाहाभूतजनाकुला। शून्यभूयिष्ठनगरा दग्धग्रामनिवेशना ॥१२-१३९-२०॥
The area was filled with bones and skeletons, overwhelmed by the cries of lamenting people, with most cities deserted and the village settlements burned.
क्वचिच्चोरैः क्वचिच्छस्त्रैः क्वचिद्राजभिरातुरैः। परस्परभयाच्चैव शून्यभूयिष्ठनिर्जना ॥१२-१३९-२१॥
In some places, due to thieves, in others due to weapons, in others due to kings and the afflicted, and indeed because of mutual fear, the land became mostly empty and deserted.
गतदैवतसङ्कल्पा वृद्धबालविनाकृता। गोजाविमहिषैर्हीना परस्परहराहरा ॥१२-१३९-२२॥
Their devotion to the gods has vanished; the community is left without elders and children, bereft of cows, goats, and buffaloes, and everyone is taking from and bringing to each other.
हतविप्रा हतारक्षा प्रनष्टौषधिसञ्चया। श्यावभूतनरप्राया बभूव वसुधा तदा ॥१२-१३९-२३॥
At that time, the earth, with her brahmins and protectors slain, her stores of medicines destroyed, and her people mostly turned dark and corpse-like, became thus.
तस्मिन्प्रतिभये काले क्षीणे धर्मे युधिष्ठिर। बभ्रमुः क्षुधिता मर्त्याः खादन्तः स्म परस्परम् ॥१२-१३९-२४॥
O Yudhiṣṭhira, in that perilous time when dharma had waned, hungry people wandered about, consuming one another.
ऋषयो नियमांस्त्यक्त्वा परित्यक्ताग्निदैवताः। आश्रमान्सम्परित्यज्य पर्यधावन्नितस्ततः ॥१२-१३९-२५॥
The sages, abandoning their observances and having completely forsaken their sacred fires and deities, left their hermitages and ran about in all directions.
विश्वामित्रोऽथ भगवान्महर्षिरनिकेतनः। क्षुधा परिगतो धीमान्समन्तात्पर्यधावत ॥१२-१३९-२६॥
Then Viśvāmitra, the illustrious great sage, homeless and overcome by hunger, wandered everywhere in search.
स कदाचित्परिपतञ्श्वपचानां निवेशनम्। हिंस्राणां प्राणिहन्तॄणामाससाद वने क्वचित् ॥१२-१३९-२७॥
Once, while wandering, he came upon the dwelling of the dog-eaters, violent and murderous beings, somewhere in the forest.
विभिन्नकलशाकीर्णं श्वचर्माच्छादनायुतम्। वराहखरभग्नास्थिकपालघटसङ्कुलम् ॥१२-१३९-२८॥
It was scattered with various pots, covered with dog skins, and filled with broken bones, skulls, and pots belonging to boars and donkeys.
मृतचेलपरिस्तीर्णं निर्माल्यकृतभूषणम्। सर्पनिर्मोकमालाभिः कृतचिह्नकुटीमठम् ॥१२-१३९-२९॥
A hermitage was seen, its floor spread with old rags, adorned with remnants of offerings, garlanded with cast-off snake-skins, and marked with various signs.
उलूकपक्षध्वजिभिर्देवतायतनैर्वृतम्। लोहघण्टापरिष्कारं श्वयूथपरिवारितम् ॥१२-१३९-३०॥
It was surrounded by banners bearing owl wings and temples of deities, adorned with iron bells, and encircled by packs of dogs.
तत्प्रविश्य क्षुधाविष्टो गाधेः पुत्रो महानृषिः। आहारान्वेषणे युक्तः परं यत्नं समास्थितः ॥१२-१३९-३१॥
Having entered there, the great sage, son of Gādhi, overcome by hunger, engaged himself in seeking food and made a supreme effort.
न च क्वचिदविन्दत्स भिक्षमाणोऽपि कौशिकः। मांसमन्नं मूलफलमन्यद्वा तत्र किञ्चन ॥१२-१३९-३२॥
Kauśika, even while begging, could not find any meat, food, roots, fruits, or anything else anywhere there.
अहो कृच्छ्रं मया प्राप्तमिति निश्चित्य कौशिकः। पपात भूमौ दौर्बल्यात्तस्मिंश्चण्डालपक्कणे ॥१२-१३९-३३॥
Realizing, "Alas, I have encountered great difficulty," Kauśika, weakened, fell to the ground in that outcaste's enclosure.
चिन्तयामास स मुनिः किं नु मे सुकृतं भवेत्। कथं वृथा न मृत्युः स्यादिति पार्थिवसत्तम ॥१२-१३९-३४॥
The sage reflected: "What meritorious act could I perform? How can I ensure that my death is not in vain?" Thus he pondered, O best of kings.
स ददर्श श्वमांसस्य कुतन्तीं विततां मुनिः। चण्डालस्य गृहे राजन्सद्यः शस्त्रहतस्य च ॥१२-१३९-३५॥
O king, the sage saw in the house of the outcaste a mat spread out for drying dog’s flesh, and also (the flesh) of one just killed by weapon.
स चिन्तयामास तदा स्तेयं कार्यमितो मया। न हीदानीमुपायोऽन्यो विद्यते प्राणधारणे ॥१२-१३९-३६॥
He then thought, 'I must commit theft here, for at present there is no other way to sustain my life.'
आपत्सु विहितं स्तेयं विशिष्टसमहीनतः। परं परं भवेत्पूर्वमस्तेयमिति निश्चयः ॥१२-१३९-३७॥
In times of calamity, theft is permitted from one who is inferior to a distinguished person; one may take from another, but the prior determination should be non-stealing.
हीनादादेयमादौ स्यात्समानात्तदनन्तरम्। असम्भवादाददीत विशिष्टादपि धार्मिकात् ॥१२-१३९-३८॥
At first, one should accept from an inferior; next, from an equal. If not possible, one may accept even from a superior, provided he is righteous. 12-139-38.
सोऽहमन्तावसानानां हरमाणः परिग्रहात्। न स्तेयदोषं पश्यामि हरिष्याम्येतदामिषम् ॥१२-१३९-३९॥
I am the one taking this meat from the funeral rites; I do not see any fault of theft in this act, so I will take this meat.
एतां बुद्धिं समास्थाय विश्वामित्रो महामुनिः। तस्मिन्देशे प्रसुष्वाप पतितो यत्र भारत ॥१२-१३९-४०॥
O Bhārata, having adopted this resolve, the great sage Viśvāmitra lay down and slept soundly at that place.
स विगाढां निशां दृष्ट्वा सुप्ते चण्डालपक्कणे। शनैरुत्थाय भगवान्प्रविवेश कुटीमठम् ॥१२-१३९-४१॥
Seeing that it was deep night and the caṇḍāla was asleep, the Blessed One slowly rose and entered the hut-monastery.
स सुप्त एव चण्डालः श्लेष्मापिहितलोचनः। परिभिन्नस्वरो रूक्ष उवाचाप्रियदर्शनः ॥१२-१३९-४२॥
He, the outcaste, who was asleep, with eyes covered by phlegm, with a broken and harsh voice, and unpleasant to look at, spoke.
कः कुतन्तीं घट्टयति सुप्ते चण्डालपक्कणे। जागर्मि नावसुप्तोऽस्मि हतोऽसीति च दारुणः ॥१२-१३९-४३॥
Who works the loom while asleep in the caṇḍāla's hut? I am awake, not fully asleep; I am slain, you are slain—thus, it is dreadful.
विश्वामित्रोऽहमित्येव सहसा तमुवाच सः। सहसाभ्यागतभयः सोद्वेगस्तेन कर्मणा ॥१२-१३९-४४॥
He, suddenly agitated by the fear that had just arrived, said to him at once, "I am Viśvāmitra." (12-139-44)
चण्डालस्तद्वचः श्रुत्वा महर्षेर्भावितात्मनः। शयनादुपसम्भ्रान्त इयेषोत्पतितुं ततः ॥१२-१३९-४५॥
Hearing those words of the great sage whose mind was purified, the outcaste, greatly agitated, tried to get up from his bed.
स विसृज्याश्रु नेत्राभ्यां बहुमानात्कृताञ्जलिः। उवाच कौशिकं रात्रौ ब्रह्मन्किं ते चिकीर्षितम् ॥१२-१३९-४६॥
He, shedding tears from his eyes out of deep respect and with joined palms, addressed Kauśika at night: "O Brāhmaṇa, what do you wish to do?"
विश्वामित्रस्तु मातङ्गमुवाच परिसान्त्वयन्। क्षुधितोऽहं गतप्राणो हरिष्यामि श्वजाघनीम् ॥१२-१३९-४७॥
But Viśvāmitra, soothing Mātaṅga, said: "I am hungry and near death; I will take the cow that kills dogs."
अवसीदन्ति मे प्राणाः स्मृतिर्मे नश्यति क्षुधा। स्वधर्मं बुध्यमानोऽपि हरिष्यामि श्वजाघनीम् ॥१२-१३९-४८॥
My life-breaths are failing; my memory is being destroyed by hunger. Even though I am aware of my own duty, I will eat dog-meat.
अटन्भैक्षं न विन्दामि यदा युष्माकमालये। तदा बुद्धिः कृता पापे हरिष्यामि श्वजाघनीम् ॥१२-१३९-४९॥
When I do not obtain alms while wandering in your house, then, with my mind made evil, I will take away the sin of killing a dog.
तृषितः कलुषं पाता नास्ति ह्रीरशनार्थिनः। क्षुद्धर्मं दूषयत्यत्र हरिष्यामि श्वजाघनीम् ॥१२-१३९-५०॥
A thirsty person will drink even what is impure; for one who seeks food, there is no shame. Here, the law of hunger is corrupted; I will absolve the sin of killing a dog.
अग्निर्मुखं पुरोधाश्च देवानां शुचिपाद्विभुः। यथा स सर्वभुग्ब्रह्मा तथा मां विद्धि धर्मतः ॥१२-१३९-५१॥
Fire is the mouth and priest of the gods, pure-footed and all-pervading. Just as Brahmā is all-consuming, so too, know me to be, according to dharma.
तमुवाच स चण्डालो महर्षे शृणु मे वचः। श्रुत्वा तथा समातिष्ठ यथा धर्मान्न हीयसे ॥१२-१३९-५२॥
The outcaste addressed him, saying: "O great sage, listen to my words. After hearing, act accordingly so that you do not deviate from righteousness."
मृगाणामधमं श्वानं प्रवदन्ति मनीषिणः। तस्याप्यधम उद्देशः शरीरस्योरुजाघनी ॥१२-१३९-५३॥
The wise declare that among animals, the dog is the lowest. Even among dogs, its lowest purpose is to relieve the body from great pain.
नेदं सम्यग्व्यवसितं महर्षे कर्म वैकृतम्। चण्डालस्वस्य हरणमभक्ष्यस्य विशेषतः ॥१२-१३९-५४॥
O great sage, this is not a proper decision; it is an improper act, especially to take the property of a caṇḍāla, particularly that which is inedible.
साध्वन्यमनुपश्य त्वमुपायं प्राणधारणे। न मांसलोभात्तपसो नाशस्ते स्यान्महामुने ॥१२-१३९-५५॥
O great sage, consider another virtuous method for sustaining your life. Do not let your penance be destroyed by a desire for flesh.
जानतोऽविहितो मार्गो न कार्यो धर्मसङ्करः। मा स्म धर्मं परित्याक्षीस्त्वं हि धर्मविदुत्तमः ॥१२-१३९-५६॥
For one who knows, a path not prescribed should not be followed, nor should there be confusion of dharma. Never abandon dharma, for you are indeed the foremost knower of dharma.
विश्वामित्रस्ततो राजन्नित्युक्तो भरतर्षभ। क्षुधार्तः प्रत्युवाचेदं पुनरेव महामुनिः ॥१२-१३९-५७॥
Then Viśvāmitra, the great sage, constantly urged and afflicted by hunger, again replied thus, O best of the Bharatas, O king.
निराहारस्य सुमहान्मम कालोऽभिधावतः। न विद्यतेऽभ्युपायश्च कश्चिन्मे प्राणधारणे ॥१२-१३९-५८॥
As I remain without food, a long time is passing for me. I have no means left to sustain my life.
येन तेन विशेषेण कर्मणा येन केनचित्। अभ्युज्जीवेत्सीदमानः समर्थो धर्ममाचरेत् ॥१२-१३९-५९॥
One should sustain oneself by any means possible, but if capable, even in distress, one should practice righteousness.
ऐन्द्रो धर्मः क्षत्रियाणां ब्राह्मणानामथाग्निकः। ब्रह्मवह्निर्मम बलं भक्ष्यामि समयं क्षुधा ॥१२-१३९-६०॥
The duty of kṣatriyas is that of Indra; for brāhmaṇas, it is related to Agni. The fire of Brahman is my strength; I will consume (it) at the appointed time out of hunger.
यथा यथा वै जीवेद्धि तत्कर्तव्यमपीडया। जीवितं मरणाच्छ्रेयो जीवन्धर्ममवाप्नुयात् ॥१२-१३९-६१॥
One should act without causing harm for as long as one lives. Life is preferable to death; while living, one should fulfill one's duty.
सोऽहं जीवितमाकाङ्क्षन्नभक्षस्यापि भक्षणम्। व्यवस्ये बुद्धिपूर्वं वै तद्भवाननुमन्यताम् ॥१२-१३९-६२॥
I, desiring to live, have decided, after due consideration, to eat even what is usually uneaten; may you kindly approve this.
जीवन्धर्मं चरिष्यामि प्रणोत्स्याम्यशुभानि च। तपोभिर्विद्यया चैव ज्योतींषीव महत्तमः ॥१२-१३९-६३॥
As long as I live, I will perform my duty and dispel inauspicious things; by austerities and knowledge, I will dispel great darkness just as light removes it.
श्वपच उवाच॥
The dog-cooker said.
नैतत्खादन्प्राप्स्यसे प्राणमन्यं; नायुर्दीर्घं नामृतस्येव तृप्तिम्। भिक्षामन्यां भिक्ष मा ते मनोऽस्तु; श्वभक्षणे श्वा ह्यभक्षो द्विजानाम् ॥१२-१३९-६४॥
You will not gain another life, nor a longer lifespan, nor the satisfaction of nectar by eating this. O beggar, do not let your mind desire other alms; for among the twice-born, eating a dog is indeed forbidden, just as a dog eats dog's food.
विश्वामित्र उवाच॥
Viśvāmitra said.
न दुर्भिक्षे सुलभं मांसमन्य; च्छ्वपाक नान्नं न च मेऽस्ति वित्तम्। क्षुधार्तश्चाहमगतिर्निराशः; श्वमांसे चास्मिन्षड्रसान्साधु मन्ये ॥१२-१३९-६५॥
Other meat is not easily available in famine; a dog-cooker has no food, nor do I have any wealth. Afflicted by hunger, without recourse and hopeless, I consider this dog-meat to contain all six tastes and to be good.
श्वपच उवाच॥
The dog-cooker said.
पञ्च पञ्चनखा भक्ष्या ब्रह्मक्षत्रस्य वै द्विज। यदि शास्त्रं प्रमाणं ते माभक्ष्ये मानसं कृथाः ॥१२-१३९-६६॥
O twice-born, five five-nailed animals are indeed to be eaten by Brāhmaṇas and Kṣatriyas; if you accept scripture as authority, do not consider eating what is mentally conceived as food.
विश्वामित्र उवाच॥
Viśvāmitra said.
अगस्त्येनासुरो जग्धो वातापिः क्षुधितेन वै। अहमापद्गतः क्षुब्धो भक्षयिष्ये श्वजाघनीम् ॥१२-१३९-६७॥
Agastya, being hungry, indeed ate the demon Vātāpi. Now I, distressed and agitated, will eat the destroyer of dogs (the demoness).
श्वपच उवाच॥
The dog-cooker said.
भिक्षामन्यामाहरेति न चैतत्कर्तुमर्हसि। न नूनं कार्यमेतद्वै हर कामं श्वजाघनीम् ॥१२-१३९-६८॥
You should not bring another's alms, nor ought you to do this. Indeed, this should not be done; take away the dog-killer (meat) at will.
विश्वामित्र उवाच॥
Viśvāmitra said.
शिष्टा वै कारणं धर्मे तद्वृत्तमनुवर्तये। परां मेध्याशनादेतां भक्ष्यां मन्ये श्वजाघनीम् ॥१२-१३९-६९॥
The learned are indeed the authority in matters of dharma; I follow their conduct. I consider this food, the killer of dogs, to be superior to eating what is pure.
श्वपच उवाच॥
The outcaste said.
असता यत्समाचीर्णं न स धर्मः सनातनः। नावृत्तमनुकार्यं वै मा छलेनानृतं कृथाः ॥१२-१३९-७०॥
That which is practiced by the unrighteous is not the eternal dharma. What is not repeated should not be followed. Do not commit falsehood by deceit.
विश्वामित्र उवाच॥
Viśvāmitra said.
न पातकं नावमतमृषिः सन्कर्तुमर्हसि। समौ च श्वमृगौ मन्ये तस्माद्भक्ष्या श्वजाघनी ॥१२-१३९-७१॥
Being a sage, you should not commit a sinful or despised act. Therefore, I think both the jackals and the cow that kills dogs are to be eaten.
श्वपच उवाच॥
The outcaste said.
यद्ब्राह्मणार्थे कृतमर्थितेन; तेनर्षिणा तच्च भक्ष्याधिकारम्। स वै धर्मो यत्र न पापमस्ति; सर्वैरुपायैर्हि स रक्षितव्यः ॥१२-१३९-७२॥
Whatever is done for the sake of a brāhmaṇa by one in need, and by that sage, that is the right to partake. That is truly dharma where there is no sin; by all means, that must be protected.
विश्वामित्र उवाच॥
Viśvāmitra said.
मित्रं च मे ब्राह्मणश्चायमात्मा; प्रियश्च मे पूज्यतमश्च लोके। तं भर्तुकामोऽहमिमां हरिष्ये; नृशंसानामीदृशानां न बिभ्ये ॥१२-१३९-७३॥
This brāhmaṇa is my friend, my very self; he is dear to me and the most venerable in the world. Desiring to protect him, I will take away this woman; I do not fear such cruel ones as these.
श्वपच उवाच॥
The outcaste said.
कामं नरा जीवितं सन्त्यजन्ति; न चाभक्ष्यैः प्रतिकुर्वन्ति तत्र। सर्वान्कामान्प्राप्नुवन्तीह विद्व; न्प्रियस्व कामं सहितः क्षुधा वै ॥१२-१३९-७४॥
Men may abandon their very lives for desire, but they do not act in return with inedible things there. Here, O wise one, all desires are attained; therefore, cherish desire together with hunger indeed.
विश्वामित्र उवाच॥
Viśvāmitra said.
स्थाने तावत्संशयः प्रेत्यभावे; निःसंशयं कर्मणां वा विनाशः। अहं पुनर्वर्त इत्याशयात्मा; मूलं रक्षन्भक्षयिष्याम्यभक्ष्यम् ॥१२-१३९-७५॥
There is indeed doubt regarding the state after death; but there is no doubt that actions perish. I, with the intention of returning again, will protect the root and eat what is uneatable.
बुद्ध्यात्मके व्यस्तमस्तीति तुष्टो; मोहादेकत्वं यथा चर्म चक्षुः। यद्यप्येनः संशयादाचरामि; नाहं भविष्यामि यथा त्वमेव ॥१२-१३९-७६॥
One whose nature is intellect perceives division and is content with it; due to delusion, oneness is imagined, just as the eye and skin are seen as one. Even if I act wrongly out of doubt, I will not become like you.
श्वपच उवाच॥
The dog-cooker said.
पतनीयमिदं दुःखमिति मे वर्तते मतिः। दुष्कृती ब्राह्मणं सन्तं यस्त्वामहमुपालभे ॥१२-१३९-७७॥
The thought arises in me that this suffering is a cause for downfall. I am a wrongdoer, for I reproach you, a virtuous brāhmaṇa.
विश्वामित्र उवाच॥
Viśvāmitra said.
पिबन्त्येवोदकं गावो मण्डूकेषु रुवत्स्वपि। न तेऽधिकारो धर्मेऽस्ति मा भूरात्मप्रशंसकः ॥१२-१३९-७८॥
Cows drink water even when frogs are croaking; you have no authority in matters of dharma; do not praise yourself.
श्वपच उवाच॥
The outcaste said.
सुहृद्भूत्वानुशास्मि त्वा कृपा हि त्वयि मे द्विज। तदेवं श्रेय आधत्स्व मा लोभाच्छ्वानमादिथाः ॥१२-१३९-७९॥
As your well-wisher, I instruct you; I truly have compassion for you, O twice-born. Therefore, accept this welfare and do not, out of greed, take the dog.
विश्वामित्र उवाच॥
Viśvāmitra said.
सुहृन्मे त्वं सुखेप्सुश्चेदापदो मां समुद्धर। जानेऽहं धर्मतोऽऽत्मानं श्वानीमुत्सृज जाघनीम् ॥१२-१३९-८०॥
O friend, if you truly wish for my happiness, then rescue me from these troubles. I know myself to be righteous; therefore, let go of the female dog (the one at the hips).
श्वपच उवाच॥
The dog-cooker said.
नैवोत्सहे भवते दातुमेतां; नोपेक्षितुं ह्रियमाणं स्वमन्नम्। उभौ स्यावः स्वमलेनावलिप्तौ; दाताहं च त्वं च विप्र प्रतीच्छन् ॥१२-१३९-८१॥
I am truly unable to give you this; nor can I ignore my own food being taken away. Both of us would be tainted by our own impurity: I as the giver, and you, O Brāhmaṇa, as the receiver.
विश्वामित्र उवाच॥
Viśvāmitra said.
अद्याहमेतद्वृजिनं कर्म कृत्वा; जीवंश्चरिष्यामि महापवित्रम्। प्रपूतात्मा धर्ममेवाभिपत्स्ये; यदेतयोर्गुरु तद्वै ब्रवीहि ॥१२-१३९-८२॥
Today, having performed this sinful act, I will continue to live and seek great purity; with a purified self, I will pursue dharma alone. Of these two, O guru, tell me which is weightier.
श्वपच उवाच॥
The outcaste said.
आत्मैव साक्षी किल लोककृत्ये; त्वमेव जानासि यदत्र दुष्टम्। यो ह्याद्रियेद्भक्ष्यमिति श्वमांसं; मन्ये न तस्यास्ति विवर्जनीयम् ॥१२-१३९-८३॥
The self is truly the witness to all worldly actions; you alone know what is wrong here. Whoever would regard dog’s flesh as food, I think, for him, nothing is forbidden.
विश्वामित्र उवाच॥
Viśvāmitra said.
उपादाने खादने वास्य दोषः; कार्यो न्यायैर्नित्यमत्रापवादः। यस्मिन्न हिंसा नानृते वाक्यलेशो; भक्ष्यक्रिया तत्र न तद्गरीयः ॥१२-१३९-८४॥
There is fault in the taking and eating of consumables; exceptions must always be made here by just means. Where there is no violence, no untruth, nor even a trace of speech, the act of eating there is not considered superior.
श्वपच उवाच॥
The dog-eater said.
यद्येष हेतुस्तव खादनस्य; न ते वेदः कारणं नान्यधर्मः। तस्मादभक्ष्ये भक्षणाद्वा द्विजेन्द्र; दोषं न पश्यामि यथेदमात्थ ॥१२-१३९-८५॥
If this is the reason for your eating, neither the Veda nor any other law is the cause for you. Therefore, O best of the twice-born, I do not see any fault in eating the forbidden, as you have stated.
विश्वामित्र उवाच॥
Viśvāmitra said.
न पातकं भक्षणमस्य दृष्टं; सुरां पीत्वा पततीतीह शब्दः। अन्योन्यकर्माणि तथा तथैव; न लेशमात्रेण कृत्यं हिनस्ति ॥१२-१३९-८६॥
It is not seen as a sin to eat this; the statement here is that one falls by drinking liquor. In the same way, mutual actions do not destroy an action even in the slightest amount.
श्वपच उवाच॥
The dog-cooker said.
अस्थानतो हीनतः कुत्सिताद्वा; तं विद्वांसं बाधते साधुवृत्तम्। स्थानं पुनर्यो लभते निषङ्गा; त्तेनापि दण्डः सहितव्य एव ॥१२-१३९-८७॥
If a learned person of good conduct is afflicted due to improper position, inferiority, or contemptible origin, and if someone again obtains a position through attachment, then he too must indeed endure punishment.
भीष्म उवाच॥
Bhīṣma said.
एवमुक्त्वा निववृते मातङ्गः कौशिकं तदा। विश्वामित्रो जहारैव कृतबुद्धिः श्वजाघनीम् ॥१२-१३९-८८॥
After Mātaṅga spoke thus, he departed from Kauśika. Then Viśvāmitra, resolute in his decision, took away the dog-killing weapon.
ततो जग्राह पञ्चाङ्गीं जीवितार्थी महामुनिः। सदारस्तामुपाकृत्य वने यातो महामुनिः ॥१२-१३९-८९॥
Then the great sage, seeking to preserve his life, took the five-limbed object; together with his wife, he took her and went into the forest.
एतस्मिन्नेव काले तु प्रववर्षाथ वासवः। सञ्जीवयन्प्रजाः सर्वा जनयामास चौषधीः ॥१२-१३९-९०॥
At that very moment, Indra made it rain, bringing all beings back to life and causing the plants to grow.
विश्वामित्रोऽपि भगवांस्तपसा दग्धकिल्बिषः। कालेन महता सिद्धिमवाप परमाद्भुताम् ॥१२-१३९-९१॥
Viśvāmitra, too, the venerable sage, having his sins burnt away by austerity, in due course of great time attained a most wonderful and supreme perfection.
एवं विद्वानदीनात्मा व्यसनस्थो जिजीविषुः। सर्वोपायैरुपायज्ञो दीनमात्मानमुद्धरेत् ॥१२-१३९-९२॥
Thus, a wise person, even when facing adversity and wishing to survive, should, by every possible means, and with knowledge of all strategies, uplift their own dejected self.
एतां बुद्धिं समास्थाय जीवितव्यं सदा भवेत्। जीवन्पुण्यमवाप्नोति नरो भद्राणि पश्यति ॥१२-१३९-९३॥
One should always live life with this understanding. By living thus, a person attains merit and beholds auspicious things.
तस्मात्कौन्तेय विदुषा धर्माधर्मविनिश्चये। बुद्धिमास्थाय लोकेऽस्मिन्वर्तितव्यं यतात्मना ॥१२-१३९-९४॥
Therefore, O son of Kunti, the wise, having resorted to intellect in determining right and wrong, should act with self-control in this world.
