12.139
Yudhishthira said.
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).
O lord of men, when boundaries are broken, the determination of dharma is agitated, the world is oppressed by kings or even by thieves.
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.
O king, when all are untrustworthy and perpetually fearful, and when people are being killed by deceit and deceiving each other.
When the regions are blazing, Brāhmaṇya is oppressed, the clouds do not rain, and mutual division has arisen.
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?
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.
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 said.
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.
O best of the Bharatas, the Kṛta, Tretā, Dvāpara, and Kali ages are all rooted in kings; I have no doubt about this.
But when that time comes which brings faults to beings, one should live then by relying on the strength of knowledge.
Here too, an ancient story is cited: the conversation between Viśvāmitra and the Caṇḍāla in the cremation ground.
O king, once, at the junction of the Tretā and Dvāpara yugas, by divine ordinance, a terrible drought lasting twelve years took place.
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.
Indra did not send rain; the preceptor turned contrary; Soma (the Moon), with reversed characteristics, went on the southern path.
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.
Lakes, rivers, wells, and springs were seen to be devoid of water-creatures, naturally, due to a divine act.
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'.
Agriculture and cattle keeping have been destroyed, markets and shops have ceased, guild meetings no longer occur, and great festivals have completely disappeared.
The area was filled with bones and skeletons, overwhelmed by the cries of lamenting people, with most cities deserted and the village settlements burned.
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.
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.
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.
O Yudhiṣṭhira, in that perilous time when dharma had waned, hungry people wandered about, consuming one another.
The sages, abandoning their observances and having completely forsaken their sacred fires and deities, left their hermitages and ran about in all directions.
Then Viśvāmitra, the illustrious great sage, homeless and overcome by hunger, wandered everywhere in search.
Once, while wandering, he came upon the dwelling of the dog-eaters, violent and murderous beings, somewhere in the forest.
It was scattered with various pots, covered with dog skins, and filled with broken bones, skulls, and pots belonging to boars and donkeys.
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.
It was surrounded by banners bearing owl wings and temples of deities, adorned with iron bells, and encircled by packs of dogs.
Having entered there, the great sage, son of Gādhi, overcome by hunger, engaged himself in seeking food and made a supreme effort.
Kauśika, even while begging, could not find any meat, food, roots, fruits, or anything else anywhere there.
Realizing, "Alas, I have encountered great difficulty," Kauśika, weakened, fell to the ground in that outcaste's enclosure.
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.
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.
He then thought, 'I must commit theft here, for at present there is no other way to sustain my life.'
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.
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.
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.
O Bhārata, having adopted this resolve, the great sage Viśvāmitra lay down and slept soundly at that place.
Seeing that it was deep night and the caṇḍāla was asleep, the Blessed One slowly rose and entered the hut-monastery.
He, the outcaste, who was asleep, with eyes covered by phlegm, with a broken and harsh voice, and unpleasant to look at, spoke.
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.
He, suddenly agitated by the fear that had just arrived, said to him at once, "I am Viśvāmitra." (12-139-44)
Hearing those words of the great sage whose mind was purified, the outcaste, greatly agitated, tried to get up from his bed.
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?"
But Viśvāmitra, soothing Mātaṅga, said: "I am hungry and near death; I will take the cow that kills dogs."
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.
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.
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.
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.
The outcaste addressed him, saying: "O great sage, listen to my words. After hearing, act accordingly so that you do not deviate from righteousness."
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.
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.
O great sage, consider another virtuous method for sustaining your life. Do not let your penance be destroyed by a desire for flesh.
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.
Then Viśvāmitra, the great sage, constantly urged and afflicted by hunger, again replied thus, O best of the Bharatas, O king.
As I remain without food, a long time is passing for me. I have no means left to sustain my life.
One should sustain oneself by any means possible, but if capable, even in distress, one should practice righteousness.
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.
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.
I, desiring to live, have decided, after due consideration, to eat even what is usually uneaten; may you kindly approve this.
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.
The dog-cooker said.
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 said.
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.
The dog-cooker said.
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 said.
Agastya, being hungry, indeed ate the demon Vātāpi. Now I, distressed and agitated, will eat the destroyer of dogs (the demoness).
The dog-cooker said.
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 said.
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.
The outcaste said.
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 said.
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.
The outcaste said.
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 said.
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.
The outcaste said.
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 said.
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.
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.
The dog-cooker said.
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 said.
Cows drink water even when frogs are croaking; you have no authority in matters of dharma; do not praise yourself.
The outcaste said.
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 said.
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).
The dog-cooker said.
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 said.
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.
The outcaste said.
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 said.
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.
The dog-eater said.
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 said.
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.
The dog-cooker said.
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 said.
After Mātaṅga spoke thus, he departed from Kauśika. Then Viśvāmitra, resolute in his decision, took away the dog-killing weapon.
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.
At that very moment, Indra made it rain, bringing all beings back to life and causing the plants to grow.
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.
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.
One should always live life with this understanding. By living thus, a person attains merit and beholds auspicious things.
Therefore, O son of Kunti, the wise, having resorted to intellect in determining right and wrong, should act with self-control in this world.
