मार्कण्डेय उवाच धर्मव्याधस्तु निपुणं पुनरेव युधिष्ठिर। विप्रर्षभमुवाचेदं सर्वधर्मभृतां वर॥
Markandeya said : O Yudhishthira, that foremost of all virtuous men, that pious fowler, then skillfully thus again spoke to that best of Brahmanas.
व्याध उवाच श्रुतिप्रमाणो धर्मोऽयमिति वृद्धानुशासनम्। सूक्ष्मा गतिर्हि धर्मस्य बहुशाखा ह्यनन्तिका॥
The Fowler said: It is ordained by the old as found in the Shruti that the ways of virtue are subtle, diverse and infinite.
प्राणान्तिके विवाहे च वक्तव्यमनृतं भवेत्। अनृतेन भवेत् सत्यं सत्येनैवानृतं भवेत्॥
In life being at risk and in marriage, it is proper to speak an untruth. Sometimes by untruth, truth is maintained and by truth untruth is maintained.
यद् भूतहितमत्यन्तं तत् सत्यमिति धारणा। विपर्ययकृतोऽधर्मः पश्य धर्मस्य सूक्ष्मताम्॥
Whatever conduces to the greatest good of all creatures is considered to be the truth. Virtue is thus perverted. Do you mark its subtle ways?
यत् करोत्यशुभं कर्म शुभं वा यदि सत्तम। अवश्यं तत् समाप्नोति पुरुषो नात्र संशयः॥ विषमां च दशां प्राप्तो देवान् गर्हति वै भृशम्। आत्मनः कर्मदोषाणि न विजानात्यपण्डितः॥
O excellent one, man's actions are either good or bad and he undoubtedly reaps their fruits. The ignorant man, having attained to an object state, grossly abuses the gods, not knowing that it is the result of his own evil Karma.
मूढो नैकृतिकश्चापि चपलश्च द्विजोत्तम। सुखदुःखविपर्यासान् सदा समुपपद्यते॥
O foremost of Brahmanas, the foolish men, designing men and the fickle men attain the very reverse of happiness or misery.
नैनं प्रज्ञा सुनीतं वा त्रायते नैव पौरुषम्। योऽयमिच्छेद् यथा कामं तं तं कामं स आप्नुयात्।८॥ यदि स्यादपराधीनं पौरुषस्य क्रियाफलम्। संयताश्चापि दक्षाश्च मतिमन्तश्च मानवाः॥
Neither learning nor good morals, nor personal exertion can save them. If the fruits of one's exertions were not dependent on any thing else, men would have obtained the object of their desire by their own exertions. Able, intelligent and diligent men.
दृश्यन्ते निष्फलाः सन्तः प्रहीणाः सर्वकर्मभिः। भूतानामयरः कश्चिद्धिंसायां सततोत्थितः॥ वञ्चनायां च लोकस्य स सुखी जीवते सदा। अचेष्टमपि चासीनं श्री: कंचिदुपतिष्ठति॥
Are seen to have been baffled in their efforts; and they attain the fruits of their actions. Persons who are always active in injuring others and in practising deception lead a happy life in this world. There are many who obtain prosperity without any exertion.
कश्चित् कर्माणि कुर्वन् हि न प्राप्यमधिगच्छति। देवानिष्ट्वा तपस्तप्त्वा कृपणैः पुत्रगृद्धिभिः॥
There are other again who with the greatest exertion are unable to obtain what is their own dues. The miserly persons with the object of having sons worship the celestials and perform asceticism.
दशमासधृता गर्भे जायन्ते कुलपांसनाः। अपरे धनधान्यैश्च भोगैश्च पितृसंचितैः॥
These sons, remaining for ten months in the womb, (when born) become the stains of their family. Other enjoy luxury, wealth and coins amassed by their ancestors.
विपुलैरभिजायन्ते लब्धास्तैरेव मङ्गलैः। कर्मजा हि मनुष्याणां रोगा नास्त्यत्र संशयः॥ आधिभिश्चैव बाध्यन्ते व्याधैः क्षुद्रमृगा इव। ते चापि कुशलैवैद्यैर्निपुणैः सम्भृतौषधैः॥ व्याधयो विनिवार्यन्ते मृगा व्याधैरिव द्विज। येषामस्ति च भोक्तव्यं ग्रहणीदोषपीडिताः॥
The diseases froin which men suffers are certainly the result of their own Karma. They then behave like small deer in the hands of the hunters. They are afflicted with mental troubles. O Brahmana, as deer are stopped by the hunters, so these diseases are checked by able and skillful physician with their many drugs. Those that have objects of enjoyments suffer from severe bowl complaints.
न शक्नुवन्ति ते भोक्तुं पश्य धर्मभृतां वर। अपरे बाहुबलिन: क्लिश्यन्ते बहवो जनाः॥
Behold, O foremost of all virtuous men, he cannot enjoy. O those who possess great strength of arms suffer from misery.
दुःखेन चाधिगच्छन्ति भोजनं द्विजसत्तम। इति लोकमनाक्रन्दं मोहशोकपरिप्लुतम्॥
O foremost of Brahmanas, they are enabled to eain their livelihood with (only) good deal of difficulty. Thus men are helpless, afflicted with grief and illusion and
स्रोतसासकृदाक्षिप्तं ह्रियमाणं बलीयसा। न प्रियेयुर्न जीर्येयुः सर्वे स्युः सार्वकामिकाः॥ नाप्रियं प्रतिपश्येयुर्वशित्वं यदि वै भवेत्। उपर्युपरि लोकस्य सर्वो गन्तुं समीहते। यतते च यथाशक्ति न च तद् वर्तते तथा॥
Again and again tossed and overpowered by the powerful current of his own actions. If there were absolute freedom of action, then no creature would die and none would be subject to decay or await his evil doom. Every body would then attain the object of his desire. All persons try to excel their neighbours; they try to do it with the utmost of their power, but the result becomes the reverse.
बहवः सम्प्रदृश्यन्ते तुल्यनक्षत्रमङ्गलाः। महच्च फलवैषम्यं दृश्यते कर्मसंधिषु॥
Many persons are born under the influence of the same star and the same auspicious good luck, but a great diversity is observed in all their actions.
न केचिदीशते ब्रह्मन् स्वयंचाह्यस्य सत्तम। कर्मणां प्राक् कृतानां वै इह सिद्धिः प्रदृश्यते॥
O Brahmana, O excellent one, none can be the dispenser of his own destiny. The actions done in a former life is seen to produce fruits in this life.
यथाश्रुतिरियं ब्रह्मन् जीवः किल सनातनः। शरीरमध्रुवं लोके सर्वेषां प्राणिनामिह॥
O Brahmana, it is said in the everlasting Shruti that the soul is eternal and everlasting, but the bodies of all creatures are liable to be destroyed here (in this world).
वध्यमाने शरीरे तु देहनाशो भवत्युत। जीवः सङ्क्रमतेऽन्यत्र कर्मबन्धनिबन्धनः॥
Thereupon when death occurs, only the body is destroyed, but the spirit bound in the bonds of actions goes elsewhere.
ब्राह्मण उवाच कथं धर्मविदां श्रेष्ठ जीवो भवति शाश्वतः। एतदिच्छाम्यहं ज्ञातुं तत्त्वेन वदतां वर॥
The Brahmana said: O excellent one, learned in the mystery of Karma, O foremost of speakers, how does the spirit become eternal? I desire to hear this in detail.
व्याध उवाच न जीवनाशोऽस्ति हि देहभेदे मिथ्यैतदाहुर्मियते किलेति। जीवस्तु देहान्तरितः प्रयाति दशार्धतैवास्य शरीरभेदः॥
The Fowler said : The spirit does not die, in death it simply has a change of abode. They are mistaken who foolishly say that all creatures are to die. The are never soul only goes to another body and its this change of abode is called the Death.
अन्यो हि नाश्नाति कृतं हि कर्म मनुष्यलोके मनुजस्य कश्चित्। यत् तेन किंचिद्धि कृतं हि कर्म तदश्नुते नास्ति कृतस्य नाशः॥
In the world of men none reaps the fruits of another man's Karma. Whatever one does, he is sure to reap the fruits of his own actions, for the consequences of Karma destroyed.
सुपुण्यशीला हि भवन्ति पुण्या नराधमाः पापकृतो भवन्ति। स्ततः समुत्पद्यति भावितस्तैः॥
The virtuous become endued with great virtue and the sinful become the perpetrators of wicked deeds. Men's actions follow them and influenced by these (fruits of his actions) they are born again.
ब्राह्मण उवाच कथं सम्भवते योनौ कथं वा पुण्यपापयोः। जातीः पुण्यास्त्वपुण्याश्च कथं गच्छति सत्तम॥
The Brahmana said: Why does the soul take its birth and how does it become sinful or virtuous? O excellent one, how does it come to belong to a sinful or virtuous man?
व्याध उवाच गर्भाधानसमायुक्तं कर्मेदं सम्प्रदृश्यते। समासेन तु ते क्षिप्रं प्रवक्ष्यामि द्विजोत्तम॥ यथा सम्भृतसम्भारः पुनरेव प्रजायते। शुभकृच्छुभयोनीषु पापकृत् पापयोनिषु॥
The Fowler said: This mystery belongs to the subject of procreation, but I shall briefly describe it to you. O foremost of Brahmanas, the soul is again born with its accumulated load of Karina, the virtuous ones in the virtuous and the sinful ones in the sinful.
शुभैः प्रयोगैर्देवत्वं व्यामिश्रर्मानुषो भवेत्। मोहनीयैर्वियोनीषु त्वधोगामी च किल्बिषी॥
By performing (only) virtuous actions, it attains to the state of the celestials. By a combination of good and bad (actions), it acquires the state of human beings. By indulging in sensuality and similar vicious propensities, it is born as lower animals and by sinful acts it goes to hell.
जातिमृत्युजरादुःखैः सततं समभिद्रुतः। संसारे पच्यमानश्च दोषैरात्मकृतैर्नरः॥
Afflicted with the miseries of birth, death and dotage, man is destined to rot here (on earth) from the evil effects of his own actions (in a previous birth).
तिर्यग्योनिसहस्राणि गत्वा नरकमेव च। जीवाः सम्परिवर्तन्ते कर्मबन्धनिबन्धनाः॥
Passing through hell and also through thousands of various births, our souls bound by the bonds of their own Karma travel (for everlasting time).
जन्तुस्तुकर्मभिस्तैस्तैः स्वकृतैः प्रेत्य दुःखितः। तदुःखप्रतिघातार्थमपुण्यां योनिमाप्नुते॥
Animate creatures become miserable in the next world from their own actions and as the result of those miseries they are (again) born as lower animals.
ततः कर्म समादत्ते पुनरन्यं नवं बहु। पच्यते तु पुनस्तेन भुक्त्वापथ्यमिवातुरः॥
Then they again accumulate a new store of actions and consequently they suffer misery over again, as does a discased man who eats unwholesome food.
अजस्रमेव दुःखार्तोऽदुःखितः सुखसंज्ञितः। ततोऽनिवृत्तबन्धत्वात् कर्मणामुदयादपि॥
Although they are thus afflicted with misery, they consider themselves to be (very) happy and comfortable; and consequently their bonds (of Karma) are not loosened and new Karma thus again arises.
परिक्रामति संसारे चक्रवद् बहुवेदनः। स वृत्तबन्धस्तु विशुद्धश्चापि कर्मभिः॥
Suffering from various miseries, they turn in this world like a wheel. If they cast off their bonds (of actions) and if they purify themselves by their actions,
तपोयोगसमारम्भं कुरुते द्विजसत्तम। कर्मभिर्बहुभिश्चापि लोकानश्नाति मानवः॥
If they perform asceticism and practise religious meditation, then, O foremost of Brahmanas, men by their these acts can attain to the region of bliss.
स चेन्निवृत्तबन्धस्तु विशुद्धश्चापि कर्मभिः। प्राप्नोति सुकृताँल्लोकान् यत्र गत्वा न शोचति॥
By casting off their bonds (of Karma) and by purifying Karma, men attain those regions of bliss where misery is unknown.
पापं कुर्वन् पापवृत्तः पापस्यान्तं न गच्छति। तस्मात् पुण्यं यतेत् कर्तुं वर्जयीत च पापकम्॥
The sinful man who is addicted to vices never comes to the end of his course of inequities. Therefore we must do what is virtuous and forbear from doing what is sinful.
अनसूयुः कृतज्ञश्च कल्याणानि च सेवते। सुखानि धर्ममर्थं च स्वर्गं च लभते नरः॥
Whoever with a heart full of gratitude and free from malice try to do what is good, obtain wealth, virtue, happiness and heaven.
संस्कृतस्य च दान्तस्य नियतस्य यतात्मनः। प्राज्ञस्यानन्तरा वृत्तिरिह लोके परत्र च॥
Those who are freed from sin, those who are wise, forbearing, righteous and self-controlled enjoy continuous bliss in this world and in the world next.
सतां धर्मेण वर्तेत क्रियां शिष्टवदाचरेत्। असंक्लेशेन लोकस्य वृत्तिं लिप्सेत वै द्विज॥ सन्ति ह्यागमविज्ञानाः शिष्टाः शास्त्रे विचक्षणाः। स्वधर्मेण क्रिया लोके कर्मणः सोऽप्यसंकरः॥
O Brahmana, man must follow the standard of virtue of the good; and in his acts he must imitate the example of the virtuous. There are virtuous men learned in the holy Shastras and conversant in all moralities. Man's proper duty consists in his following his own proper avocations such being the case, these avocations never become confused and mixed up.
प्राज्ञो धर्मेण रमते धर्मं चैवोपजीवति। तस्माद् धर्मादवाप्तेन घनेन द्विजसत्तम॥ तस्यैव सिञ्चते मूलं गुणान् पश्यति तत्र वै। धर्मात्मा भवति ह्येवं चित्तं चास्य प्रसीदति॥
The wise man delights in virtue and he lives by virtue. O foremost of Brahmanas, such a man with the wealth of virtue which he thus acquires waters the root of the plant (particular righteousness) in which he finds most virtue. The virtuous man thus acts and his mind becomes thus calin.
स मित्रजनसंतुष्ट इह प्रेत्य च नन्दति। शब्दं स्पर्श तथा रूपं गन्धानिष्टांश्च सत्तम॥ प्रभुत्वं लभते चापि धर्मस्यैतत् फलं विदुः। धर्मस्य च फलं लख्वा न तृप्यति महाद्विज॥
He is pleased with his friend, in this world and he also enjoys happiness in the world next. O excellent one, know, virtuous men acquire sovereignty over all and obtain (the pleasure) of beauty, flavour, sound and touch according to their desire. O Brahmana, (an enlightened) man is not satisfied with the fruits of virtue.
अतृप्यमाणो निर्वेदमापेदे ज्ञानचक्षुषा। प्रज्ञानक्षुर्नर इह दोषं नैवानुरुध्यते॥ विरज्यति यथाकामं न च धर्मं विमुञ्चति। सर्वत्यागे च यतते दृष्ट्वा लोकं क्षयात्मकम्॥ ततो मोक्षे प्रयतते नानुपायादुपायतः। एवं निर्वेदमादत्ते पापं कर्म जहाति च॥
Not satisfied with it, he with the light of spiritualism becomes indifferent to pain and pleasure; the worldly vices cannot influence him. Of his own free will, he becomes indifferent to all worldly pursuits, but he does not forsake virtue. Observing everything worldly as transcient, he tries to renounce everything and not calculating on mere chance, he devises means for the attainments of salvation. Thus does he renounce all worldly pursuits and shuns all sins.
धार्मिक्श्चापि भवति मोक्षं च लभते परम्। तपो निःश्रेयसं जन्तोस्तस्य मूलं शमो दमः॥
He thus becomes virtucus and he thus finally attains salvation. Tara (meditation) is the chief requisite for obtaining salvation, resignation and forbearance are its roots.
तेन सर्वानवाप्नोति कामान् यान् मनसेच्छति। इन्द्रियाणां निरोधेन सत्येन च दमेन च। ब्रह्मणः पदमाप्नोति यत् परं द्विजसत्तम।॥
By this means he obtains all the objects of his desire. By subduing his senses and by means of truthfulness and forbearness, O foremost of Brahmanas, he obtains the supreme state of Brahma.
ब्राह्मण उवाच इन्द्रियाणि तु यान्याहुः कानि तानि यतव्रत। निग्रहश्च कथं कार्यो निग्रहस्य च किं फलम्॥ कथं च फलमाप्नोति तेषां धर्मभृतां वर। एतदिच्छामि तत्त्वेन धर्मं ज्ञातुं निबोध मे॥
The Brahmana said: O foremost of all virtuous and vowobserving men, you talk of the senses; what are they? How might they be subdued? What is the good of subduing them? How does a creature obtain the fruits of doing it? I eagerly desire to kuow all about these matters.