12.139
yudhiṣṭhira uvāca॥
Yudhishthira said.
hīne paramake dharme sarvalokātilaṅghini। adharme dharmatāṃ nīte dharme cādharmatāṃ gate ॥12-139-1॥
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).
maryādāsu prabhinnāsu kṣubhite dharmaniscaye। rājabhiḥ pīḍite loke corairvāpi viśāṃ pate ॥12-139-2॥
O lord of men, when boundaries are broken, the determination of dharma is agitated, the world is oppressed by kings or even by thieves.
sarvāśrameṣu mūḍheṣu karmasūpahateṣu ca। kāmān mohāc ca lobhāc ca bhayaṃ paśyatsu bhārata॥12-139-3॥
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.
aviśvasteṣu sarveṣu nityabhīteṣu pārthiva। nikṛtyā hanyamāneṣu vañcayatsu parasparam ॥12-139-4॥
O king, when all are untrustworthy and perpetually fearful, and when people are being killed by deceit and deceiving each other.
sampradīpteṣu deśeṣu brāhmaṇye cābhipīḍite। avarṣati ca parjanye mitho bhede samutthite ॥12-139-5॥
When the regions are blazing, Brāhmaṇya is oppressed, the clouds do not rain, and mutual division has arisen.
sarvasmindasyusādbhūte pṛthivyāmupajīvane। kena svidbrāhmaṇo jīvejjaghanye kāla āgate ॥12-139-6॥
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?
atit yakṣuḥ putrapautrānanukrośānnarādhipa| kathamāpatsu varteta tanme brūhi pitāmaha ॥12-139-7॥
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.
kathaṁ ca rājā varteta loke kaluṣatāṁ gate। katham arthāc ca dharmāc ca na hīyeta parantapa ॥12-139-8॥
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?
bhīṣma uvāca॥
Bhīṣma said.
rājamūlā mahārāja yogakṣemasuvṛṣṭayaḥ। prajāsu vyādhayaścaiva maraṇaṃ ca bhayāni ca ॥12-139-9॥
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.
kṛtaṃ tretā dvāparaś ca kaliś ca bharatarṣabha। rājamūlāni sarvāṇi mama nāsty atra saṃśayaḥ ॥12-139-10॥
O best of the Bharatas, the Kṛta, Tretā, Dvāpara, and Kali ages are all rooted in kings; I have no doubt about this.
tasmiṁstvabhyāgate kāle prajānāṁ doṣakārake। vijñānabalamāsthāya jīvitavyaṁ tadā bhavet॥12-139-11॥
But when that time comes which brings faults to beings, one should live then by relying on the strength of knowledge.
atrāpy udāharantīmam itihāsaṃ purātanam। viśvāmitrasya saṃvādaṃ caṇḍālasya ca pakkaṇe ॥12-139-12॥
Here too, an ancient story is cited: the conversation between Viśvāmitra and the Caṇḍāla in the cremation ground.
tretādvāparayoḥ sandhau purā daivavidhikramāt। anāvṛṣṭirabhūdghorā rājan dvādaśavārṣikī ॥12-139-13॥
O king, once, at the junction of the Tretā and Dvāpara yugas, by divine ordinance, a terrible drought lasting twelve years took place.
prajānām abhivṛddhānāṃ yugānte paryupasthite। tretā-nirmokṣa-samaye dvāpara-pratipādane ॥12-139-14॥
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.
na vavarṣa sahasrākṣaḥ pratilomo'bhavad guruḥ। jagāma dakṣiṇaṃ mārgaṃ somo vyāvṛttalakṣaṇaḥ ॥12-139-15॥
Indra did not send rain; the preceptor turned contrary; Soma (the Moon), with reversed characteristics, went on the southern path.
nāvaśyāyo'pi rātryante kuta evābhra-rājayaḥ। nadyaḥ saṅkṣipta-toya-ughāḥ kvacid antar-gatā abhavan ॥12-139-16॥
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.
sarāṃsi saritaścaiva kūpāḥ prasravaṇāni ca। hatatviṭkānyalakṣyanta nisargāddaivakāritāt ॥12-139-17॥
Lakes, rivers, wells, and springs were seen to be devoid of water-creatures, naturally, due to a divine act.
upaśuṣkajalasthāyā vinivṛttasabhāprapā। nivṛttayajñasvādhāyā nirvaṣaṭkāramaṅgalā ॥12-139-18॥
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'.
utsannakṛṣigorakṣyā nivṛttavipaṇāpaṇā। nivṛttapūgasamayā sampranaṣṭamahotsavā ॥12-139-19॥
Agriculture and cattle keeping have been destroyed, markets and shops have ceased, guild meetings no longer occur, and great festivals have completely disappeared.
asthikaṅkālasaṅkīrṇā hāhābhūtajanākulā। śūnyabhūyiṣṭhanagarā dagdhagrāmaniveśanā ॥12-139-20॥
The area was filled with bones and skeletons, overwhelmed by the cries of lamenting people, with most cities deserted and the village settlements burned.
kvaciccoraiḥ kvacicchastraiḥ kvacidrājabhirāturaiḥ। parasparabhayāccaiva śūnyabhūyiṣṭhanirjanā ॥12-139-21॥
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.
gatadaivatasankalpā vṛddhabālavinākṛtā। gojāvimahiṣairhīnā parasparaharāharā ॥12-139-22॥
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.
hataviprā hatārakṣā pranaṣṭauṣadhisañcayā। śyāvabhūtanaraprāyā babhūva vasudhā tadā ॥12-139-23॥
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.
tasmin pratibhaye kāle kṣīṇe dharme yudhiṣṭhira। babhramuḥ kṣudhitā martyāḥ khādantaḥ sma parasparam ॥12-139-24॥
O Yudhiṣṭhira, in that perilous time when dharma had waned, hungry people wandered about, consuming one another.
ṛṣayo niyamāṃstyaktvā parityaktāgnidaivatāḥ। āśramānsamparityajya paryadhāvannitastataḥ ॥12-139-25॥
The sages, abandoning their observances and having completely forsaken their sacred fires and deities, left their hermitages and ran about in all directions.
viśvāmitro'tha bhagavān maharṣir anikētanaḥ। kṣudhā parigato dhīmān samantāt paryadhāvata ॥12-139-26॥
Then Viśvāmitra, the illustrious great sage, homeless and overcome by hunger, wandered everywhere in search.
sa kadācit paripatan śvapacānām niveśanam। hiṃsrāṇām prāṇihantṝṇām āsasāda vane kvacit ॥12-139-27॥
Once, while wandering, he came upon the dwelling of the dog-eaters, violent and murderous beings, somewhere in the forest.
vibhinnakalaśākīrṇaṃ śvacarmācchādanāyutam। varāhakharabhaṅnāsthipālaghaṭasaṅkulam ॥12-139-28॥
It was scattered with various pots, covered with dog skins, and filled with broken bones, skulls, and pots belonging to boars and donkeys.
mṛtacelaparistīrṇaṃ nirmālyakṛtabhūṣaṇam। sarpanirmokamālābhiḥ kṛtacihnakutīmaṭham ॥12-139-29॥
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.
ulūkapakṣadhvajibhir devatāyatanair vṛtam। lohaghaṇṭāpariṣkāraṃ śvayūthaparivāritam ॥12-139-30॥
It was surrounded by banners bearing owl wings and temples of deities, adorned with iron bells, and encircled by packs of dogs.
tatpraviśya kṣudhāviṣṭo gādheḥ putro mahānṛṣiḥ। āhārānveṣaṇe yuktaḥ paraṃ yatnaṃ samāsthitaḥ ॥12-139-31॥
Having entered there, the great sage, son of Gādhi, overcome by hunger, engaged himself in seeking food and made a supreme effort.
na ca kvacid avindat sa bhikṣamāṇo'pi kauśikaḥ। māṃsam annaṃ mūlaphalam anyad vā tatra kiñcana॥12-139-32॥
Kauśika, even while begging, could not find any meat, food, roots, fruits, or anything else anywhere there.
aho kṛcchraṃ mayā prāptam iti niścitya kauśikaḥ। papāta bhūmau daurbalyāt tasmiṃś caṇḍāla-pakkaṇe ॥12-139-33॥
Realizing, "Alas, I have encountered great difficulty," Kauśika, weakened, fell to the ground in that outcaste's enclosure.
cintayāmāsa sa muniḥ kiṃ nu me sukṛtaṃ bhavet। kathaṃ vṛthā na mṛtyuḥ syāditi pārthivasattama ॥12-139-34॥
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.
sa dadarśa śvamāṃsasya kutantīṃ vitatāṃ muniḥ। caṇḍālasya gṛhe rājan sadyaḥ śastrahatasya ca ॥12-139-35॥
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.
sa cintayāmāsa tadā steyaṃ kāryamito mayā। na hīdānīmupāyo'anyo vidyate prāṇadhāraṇe ॥12-139-36॥
He then thought, 'I must commit theft here, for at present there is no other way to sustain my life.'
āpatsu vihitaṃ steyaṃ viśiṣṭasamāhīnataḥ। paraṃ paraṃ bhavet pūrvam asteyam iti niścayaḥ ॥12-139-37॥
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.
hīnād ādeyam ādau syāt samānāt tad-anantaram। asambhavād ādadīta viśiṣṭād api dhārmikāt ॥12-139-38॥
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.
so'ham-antāvasānānāṃ haramāṇaḥ parigrahāt। na steya-doṣaṃ paśyāmi hariṣyāmy-etad-āmiṣam ॥12-139-39॥
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.
etāṃ buddhiṃ samāsthāya viśvāmitro mahāmuniḥ। tasmin deśe prasuṣvāpa patito yatra bhārata ॥12-139-40॥
O Bhārata, having adopted this resolve, the great sage Viśvāmitra lay down and slept soundly at that place.
sa vigāḍhāṃ niśāṃ dṛṣṭvā supte caṇḍālapakkaṇe। śanair utthāya bhagavān praviveśa kuṭīmaṭham ॥12-139-41॥
Seeing that it was deep night and the caṇḍāla was asleep, the Blessed One slowly rose and entered the hut-monastery.
sa supta eva caṇḍālaḥ śleṣmāpihitalocanaḥ। paribhinnasvaro rūkṣa uvācāpriyadarśanaḥ ॥12-139-42॥
He, the outcaste, who was asleep, with eyes covered by phlegm, with a broken and harsh voice, and unpleasant to look at, spoke.
kaḥ kutantīṃ ghaṭṭayati supte caṇḍālapakkaṇe। jāgarmi nāvasupto'smi hato'sīti ca dāruṇaḥ ॥12-139-43॥
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.
viśvāmitro'hamityeva sahasā tamuvāca saḥ। sahasābhyāgatabhayaḥ sodvegastena karmaṇā ॥12-139-44॥
He, suddenly agitated by the fear that had just arrived, said to him at once, "I am Viśvāmitra." (12-139-44)
caṇḍālas tadvacaḥ śrutvā maharṣer bhāvitātmanaḥ। śayanād upasambhrānta iyeṣotpātituṃ tataḥ ॥12-139-45॥
Hearing those words of the great sage whose mind was purified, the outcaste, greatly agitated, tried to get up from his bed.
sa visṛjyāśru netrābhyāṃ bahumānāt kṛtāñjaliḥ। uvāca kauśikaṃ rātrau brahman kiṃ te cikīrṣitam ॥12-139-46॥
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?"
viśvāmitras tu mātaṅgam uvāca parisāntvayan। kṣudhito'ham gataprāṇo hariṣyāmi śvajāghanīm ॥12-139-47॥
But Viśvāmitra, soothing Mātaṅga, said: "I am hungry and near death; I will take the cow that kills dogs."
avasīdanti me prāṇāḥ smṛtir me naśyati kṣudhā। svadharmaṃ budhyamāno'pi hariṣyāmi śvajāghanīm ॥12-139-48॥
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.
aṭanbhaikṣaṃ na vindāmi yadā yuṣmākamalaye। tadā buddhiḥ kṛtā pāpe hariṣyāmi śvajāghanīm ॥12-139-49॥
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.
tṛṣitaḥ kaluṣaṃ pātā nāsti hrīraśanārthinaḥ। kṣuddharmaṃ dūṣayatyatra hariṣyāmi śvajāghanīm ॥12-139-50॥
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.
agnirmukhaṃ purodhāśca devānāṃ śucipādvibhuḥ। yathā sa sarvabhugbrahmā tathā māṃ viddhi dharmataḥ॥12-139-51॥
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.
tamuvāca sa caṇḍālo maharṣe śṛṇu me vacaḥ। śrutvā tathā samātiṣṭha yathā dharmānna hīyase ॥12-139-52॥
The outcaste addressed him, saying: "O great sage, listen to my words. After hearing, act accordingly so that you do not deviate from righteousness."
mṛgāṇām adhamam śvānaṃ pravadanti manīṣiṇaḥ। tasyāpy adhama uddeśaḥ śarīrasya urujāghanī ॥12-139-53॥
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.
nedaṃ samyagvyavasitaṃ maharṣe karma vaikṛtam। caṇḍālasvasya haraṇamabhakṣyasya viśeṣataḥ ॥12-139-54॥
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.
sādhvanyam anupaśya tvam upāyaṃ prāṇadhāraṇe। na māṃsalobhāt tapaso nāśas te syān mahāmune ॥12-139-55॥
O great sage, consider another virtuous method for sustaining your life. Do not let your penance be destroyed by a desire for flesh.
jānato'vihito mārgo na kāryo dharmasaṅkaraḥ। mā sma dharmaṃ parityākṣīstvaṃ hi dharmaviduttamaḥ ॥12-139-56॥
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.
viśvāmitras tato rājan nityukto bharatarṣabha। kṣudhārtaḥ pratyuvācedaṃ punareva mahāmuniḥ ॥12-139-57॥
Then Viśvāmitra, the great sage, constantly urged and afflicted by hunger, again replied thus, O best of the Bharatas, O king.
nirāhārasya sumahān mama kālo’bhidhāvataḥ। na vidyate’bhyupāyaś ca kaścin me prāṇadhāraṇe ॥12-139-58॥
As I remain without food, a long time is passing for me. I have no means left to sustain my life.
yena tena viśeṣeṇa karmaṇā yena kenacit। abhyujjīvet sīdamānaḥ samartho dharmam ācaret ॥12-139-59॥
One should sustain oneself by any means possible, but if capable, even in distress, one should practice righteousness.
aindro dharmaḥ kṣatriyāṇāṃ brāhmaṇānām athāgnikaḥ। brahmavahnir mama balaṃ bhakṣyāmi samayaṃ kṣudhā ॥12-139-60॥
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.
yathā yathā vai jīved dhi tat kartavyam apīḍayā। jīvitaṃ maraṇāc chreyo jīvan dharmam avāpnuyāt ॥12-139-61॥
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.
so'ham jīvitam-ākāṅkṣan-nabhakṣasyāpi bhakṣaṇam। vyavasyē buddhipūrvaṃ vai tad-bhavān-anumanyatām ॥12-139-62॥
I, desiring to live, have decided, after due consideration, to eat even what is usually uneaten; may you kindly approve this.
jīvandharmaṃ cariṣyāmi praṇotsyāmyaśubhāni ca। tapobhirvidyayā caiva jyotīṃṣīva mahattamaḥ ॥12-139-63॥
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.
śvapaca uvāca॥
The dog-cooker said.
naitatkhādanprāpsyase prāṇamanyaṃ; nāyurdīrghaṃ nāmṛtasyeva tṛptim. bhikṣāmanyāṃ bhikṣa mā te mano'stu; śvabhakṣaṇe śvā hyabhakṣo dvijānām ॥12-139-64॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
na durbhikṣe sulabhaṃ māṃsamanya; cchvapāka nānnaṃ na ca me'sti vittam। kṣudhārtaścāhamagatirnirāśaḥ; śvamāṃse cāsminṣaḍrasānsādhu manye ॥12-139-65॥
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.
śvapaca uvāca॥
The dog-cooker said.
pañca pañcanakhā bhakṣyā brahmakṣatrasya vai dvija। yadi śāstraṃ pramāṇaṃ te mābhakṣye mānasaṃ kṛthāḥ ॥12-139-66॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
agastyenāsuro jagdho vātāpiḥ kṣudhitenavai| aham āpadgataḥ kṣubdho bhakṣayiṣye śvajāghanīm ॥12-139-67॥
Agastya, being hungry, indeed ate the demon Vātāpi. Now I, distressed and agitated, will eat the destroyer of dogs (the demoness).
śvapaca uvāca॥
The dog-cooker said.
bhikṣām anyām āhareti na caitat kartum arhasi। na nūnaṃ kāryam etad vai hara kāmaṃ śvajāghanīm ॥12-139-68॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
śiṣṭā vai kāraṇaṃ dharme tadvṛttamanuvartaye। parāṃ medhyāśanādetāṃ bhakṣyāṃ manye śvajāghanīm ॥12-139-69॥
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.
śvapaca uvāca॥
The outcaste said.
asatā yat-samācīrṇaṃ na sa dharmaḥ sanātanaḥ। nāvṛttam-anukāryaṃ vai mā chalenānṛtaṃ kṛthāḥ ॥12-139-70॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
na pātakaṃ nāvamatam ṛṣiḥ san kartum arhasi। samau ca śvamṛgau manye tasmād bhakṣyā śvajāghanī ॥12-139-71॥
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.
śvapaca uvāca॥
The outcaste said.
yadbrāhmaṇārthe kṛtam arthitena; tena ṛṣiṇā tac ca bhakṣyādhikāram। sa vai dharmo yatra na pāpam asti; sarvair upāyair hi sa rakṣitavyaḥ ॥12-139-72॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
mitraṃ ca me brāhmaṇaścāyamātmā; priyaśca me pūjyatamaśca loke. taṃ bhartukāmo'hamimāṃ hariṣye; nṛśaṃsānāmīdṛśānāṃ na bibhye ॥12-139-73॥
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.
śvapaca uvāca॥
The outcaste said.
kāmaṃ narā jīvitaṃ santyajanti; na cābhakṣyaiḥ pratikurvanti tatra. sarvānkāmānprāpnuvantīha vidvanpriyasva kāmaṃ sahitaḥ kṣudhā vai ॥12-139-74॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
sthāne tāvatsaṃśayaḥ pretyabhāve; niḥsaṃśayaṃ karmaṇāṃ vā vināśaḥ. ahaṃ punarvarta ityāśayātmā; mūlaṃ rakṣanbhakṣayiṣyāmyabhakṣyam ॥12-139-75॥
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.
buddhyātmake vyastam astīti tuṣṭo; mohād ekatvaṃ yathā carma cakṣuḥ. yady apy enaḥ saṃśayād ācarāmi; nāhaṃ bhaviṣyāmi yathā tvam eva ॥12-139-76॥
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.
śvapaca uvāca॥
The dog-cooker said.
patanīyam idaṃ duḥkham iti me vartate matiḥ। duṣkṛtī brāhmaṇaṃ santaṃ yas tvām aham upālabhe ॥12-139-77॥
The thought arises in me that this suffering is a cause for downfall. I am a wrongdoer, for I reproach you, a virtuous brāhmaṇa.
viśvāmitra uvāca॥
Viśvāmitra said.
pibantyevodakaṃ gāvo maṇḍūkeṣu ruvatsvapi। na te'dhikāro dharme'sti mā bhūrātmapraśaṃsakaḥ ॥12-139-78॥
Cows drink water even when frogs are croaking; you have no authority in matters of dharma; do not praise yourself.
śvapaca uvāca॥
The outcaste said.
suhṛdbhūtvānuśāsmi tvā kṛpā hi tvayi me dvija। tadevaṃ śreya ādhatsva mā lobhācchvānamādithāḥ ॥12-139-79॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
suhṛn me tvaṃ sukhepsuś ced āpado māṃ samuddhara। jāne'ham dharmato''tmānaṃ śvānīm utsṛja jāghanīm ॥12-139-80॥
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).
śvapaca uvāca॥
The dog-cooker said.
naivotsahe bhavate dātumetāṃ; nopekṣituṃ hriyamāṇaṃ svamannam। ubhau syāvaḥ svamalenaāvaliptau; dātāhaṃ ca tvaṃ ca vipra pratīcchan ॥12-139-81॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
adyāham etad vṛjinaṃ karma kṛtvā; jīvaṃś cariṣyāmi mahāpavitram. prapūtātmā dharmam evābhipatsye; yad etayor guru tad vai bravīhi ॥12-139-82॥
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.
śvapaca uvāca॥
The outcaste said.
ātmaiva sākṣī kila lokakṛtye; tvameva jānāsi yadatra duṣṭam. yo hyādriyedbhakṣyamiti śvamāṁsaṁ; manye na tasyāsti vivarjanīyam ॥12-139-83॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
upādāne khādane vāsya doṣaḥ; kāryo nyāyairnityamatrāpavādaḥ। yasminna hiṃsā nānṛte vākyaleśo; bhakṣyakriyā tatra na tadgarīyaḥ ॥12-139-84॥
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.
śvapaca uvāca॥
The dog-eater said.
yadyeṣa hetustava khādanasya; na te vedaḥ kāraṇaṃ nānyadharmaḥ. tasmādabhakṣye bhakṣaṇādvā dvijendra; doṣaṃ na paśyāmi yathedamāttha ॥12-139-85॥
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.
viśvāmitra uvāca॥
Viśvāmitra said.
na pātakaṃ bhakṣaṇamasya dṛṣṭaṃ; surāṃ pītvā patatītīha śabdaḥ. anyonyakarmāṇi tathā tathaiva; na leśamātreṇa kṛtyaṃ hinasti ॥12-139-86॥
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.
śvapaca uvāca॥
The dog-cooker said.
asthānato hīnataḥ kutsitādvā; taṃ vidvāṃsaṃ bādhate sādhuvṛttam. sthānaṃ punaryo labhate niṣaṅgā; ttenāpi daṇḍaḥ sahitavya eva ॥12-139-87॥
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.
bhīṣma uvāca॥
Bhīṣma said.
evam-uktvā nivavṛte mātaṅgaḥ kauśikaṃ tadā। viśvāmitro jahāraiva kṛtabuddhiḥ śvajāghanīm ॥12-139-88॥
After Mātaṅga spoke thus, he departed from Kauśika. Then Viśvāmitra, resolute in his decision, took away the dog-killing weapon.
tato jagrāha pañcāṅgīṃ jīvitārthī mahāmuniḥ। sadāras tām upākṛtya vane yāto mahāmuniḥ ॥12-139-89॥
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.
etasminneva kāle tu pravavarṣātha vāsavaḥ। sañjīvayanprajāḥ sarvā janayāmāsa cauṣadhīḥ ॥12-139-90॥
At that very moment, Indra made it rain, bringing all beings back to life and causing the plants to grow.
viśvāmitro'pi bhagavāṃstapasā dagdhakilbiṣaḥ। kālena mahatā siddhimavāpa paramādbhutām ॥12-139-91॥
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.
evaṃ vidvān adīnātmā vyasanastho jijīviṣuḥ। sarvopāyair upāyajño dīnam ātmānam uddharet ॥12-139-92॥
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.
etāṃ buddhiṃ samāsthāya jīvitavyaṃ sadā bhavet. jīvan puṇyam avāpnoti naro bhadrāṇi paśyati ॥12-139-93॥
One should always live life with this understanding. By living thus, a person attains merit and beholds auspicious things.
tasmātkauṇteya viduṣā dharmādharmaviniścaye। buddhimāsthāya loke'smin vartitavyaṃ yatātmanā ॥12-139-94॥
Therefore, O son of Kunti, the wise, having resorted to intellect in determining right and wrong, should act with self-control in this world.
