युधिष्ठिर उवाच हीने परमके धर्मे सर्वलोकाभिलचिते। अधर्मे धर्मतां नीते धर्मे चाधर्मतां गते॥ मर्यादासु विनष्टासु क्षुभिते धर्मनिश्चये। राजभिः पीडिते लोके परैर्वापि विशाम्पते॥ सर्वाश्रमेषु मूढेषु कर्मसूपहतेषु च। कामाल्लोभाच्च मोहाच्च भयं पश्यत्सु भारत॥ अविश्वस्तेषु सर्वेषु नित्यं भीतेषु पार्थिव। निकृत्या हन्यमानेषु वञ्चयत्सु परस्परम्॥ सम्प्रदीप्तेषु देशेषु ब्राह्मणे चातिपीडिते। अवर्षति च पर्जन्ये मिथो भेदे समुत्थिते॥ सर्वस्मिन् दस्युसाद् भूते पृथिव्यामुपजीवने। केनस्विद् ब्राह्मणो जीवेज्जघन्ये काल आगते॥ अतितिक्षुः पुत्रपौत्राननुक्रोशान्नराधिप। कथमापत्सु वर्तेत तन्मे ब्रूहि पितामह।॥ कथं च राजा वर्तेत लोके कलुषतां गते। कथमर्थाच्च धर्माच्च न हीयेत परंतप।॥
Yudhishthira said “When virtue is deteriorated and is transgressed by all, when sin is considered as virtue, and virtue become vice, when all healthy restraints are washed a way, and all truths regarding righteousness are disturbed and confounded, when people are oppressed by kings and robbers, when men of all the four modes of life become stupefied about their duties, and all works are shorn of merit, when men see cause of fear on all sides for lust and covetousness and folly, when all creatures cease to trust one another, when they kill one another by deceitful means and impose upon one another, when houses are consumed throughout the country, when the Brahmanas are greatly assailed, when the clouds do not discharge a drop of rain, when every one's hand is turned against his neighbour, when all the necessaries of life are misappropriated by robbers, when, indeed, such a season of dreadful distress sets in by what means should a Brahmana live who is reluctant to renounce mercy and his children? How, indeed, should a Brahmana maintain himself at such a time? Tell me this, O grandfather! How also should the king live at such a time when iniquity possess the world? How, O scorcher of enemies, should the king live so that he might not deviate from both virtue and profit.
भीष्म उवाच राजमूला महाबाहो योगक्षेमसुवृष्टयः। प्रजासु व्याधयश्चैव मरणं च भयानि च॥
'O mighty-armed one, the peace and prosperity of subjects, profuse and seasonable rain, disease, death, and other calamities, all depend on the king.
कृतं त्रेतां द्वापरं च कलिश्च भरतर्षभ। राजमूला इति मतिर्मम नास्त्यत्र संशयः॥
I have no doubt also in this, O foremost of Bharata's race, that the setting of Krita, Treta, Dvapara and Kali, all depend on the king's conduct.
तस्मिंस्त्वभ्यागते काले प्रजानां दोषकारके। विज्ञानबलमास्थाय जीवितव्यं भवेत् तदा॥
When such a time of calamity as has been described by you sets in, virtuous men should support themselves by the help of judgement.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। विश्वामित्रस्य संवादं चाण्डालस्य च पक्कणे॥
Regarding it is cited the old story of the conversation between Vishvamitra and the Chandala in a village of Chandalas.
त्रेताद्वापरयोः संधौ तदा दैवविधिक्रमात्। अनावृष्टिरभूद् घोरा लोके द्वादशवार्षिकी।॥
Towards the end of Treta and the commencement of Dvapara, a dreadful drought took place, extending for twelve years, in consequence of what the gods had ordained.
प्रजानामतिवृद्धानां युगान्ते समुपस्थिते। त्रेताविमोक्षसमये द्वापरप्रतिपादने॥ ववर्ष सहस्त्राक्षः प्रतिलोमोऽभवद् गुरुः। जगाम दक्षिणं मार्गं सोमो व्यावृत्तलक्षणः॥ न
At that time which was the end of Treta and the commencement of Dvapara, when the time came for many sufficiently old creatures to give up their lives, the thousand-eyed god poured no rain. The planet Brihaspati began to move in the opposite course, and Soma, giving up his own orbit, receded towards the south.
नावश्यायोऽपि तत्राभूत् कुत एवाभ्रजातयः। नद्यः संक्षिप्ततोयौघाः किंचिदन्तर्गतास्ततः॥
Not even could a dew-drop be seen, what to speak of the gathering clouds? The rivers were all reduced into narrow streamlets.
सरांसि सरितश्चैव कूपाः प्रस्रवणानि च। हतत्विषो न लक्ष्यन्ते निसर्गाद् दैवकारितात्॥
Everywhere, lakes, well and springs disappeared and lost their beauty for that change brought about by the gods.
उपशुष्कजलस्थाया विनिवृत्तसभाप्रपा। निवृत्तयज्ञस्वाध्याया निर्वषट्कारमङ्गला॥
Water becoming scarce, the places for the distribution of charities became desolate. The Brahmanas abstained from the celebration of sacrifices and recitation of the Vedas. They did no longer utter Vashats and performed other propitiatory rites.
उच्छिन्नकृषिगोरक्षा निवृत्तविपणापणा! निवृत्तयूपसम्भारा विप्रणष्टमहोत्सवा॥
Agriculture and tending of cattle were given up. Markets and shops were abandoned. Stakes for binding sacrificial animals disappeared. People no longer collected various sorts of articles for sacrifices. All festivals and amusements died.
अस्थिसंचयसंकीर्णा महाभूतरवाकुला। शून्यभूयिष्ठनगरा दग्धग्रामनिवेशना॥
Everywhere heaps of bones were seen and every place was filled with the shrill cries and yells of terrific creatures. The cities and towns of the Earth were shorn of inhabitants. Villages and hamlets were burnt down.
क्व चिच्चोरैः क्व चिच्छस्त्रैः क्व चिद् राजभिरातुरैः। परस्परभयाच्चैव शून्यभूयिष्ठनिर्जना॥
Some assailed by robbers, some, by weapons and some, by bad kings, and in fear of one another, began to fly away.
गतदैवतसंस्थाना वृद्धबालविनाकृता। गोजाविमहिषीहीना परस्परपराहता।॥
Temples and places of worship became desolate. The aged were forcibly turned out of their houses. Kine, goats, sheep and buffaloes fought (for food) and died in large numbers. The Brahmanas began to die on all sides.
हतविप्रा हतारक्षा प्रणशैषधिसंचया। सर्वभूतरुतप्राया बभूव वसुधा तदा॥
Protection was at an end. Herbs and plants were dried up. The Earth was divested of all her beauty and looked highly awful like the trees in a crematorium.
तस्मिन् प्रतिभये काले क्षते धर्मे युधिष्ठिर। बभूवुः क्षुधिता माः खादमानाः परस्परम्॥
In that dreadful period, when righteousness was lost, O Yudhishthira, men in hunger, lost their senses and began to eat one another.
ऋषयो नियमांस्त्यक्त्वा परित्यज्याग्निदेवताः। आश्रमान् सम्परित्यज्य पर्यधावन्नितस्ततः॥
The very Rishis, giving up their vows and their fires and deities, and deserting their forest-retreats, began to walk about in quest of food.
विश्वामित्रोऽथ भगवान् महर्षिरनिकेतनः। क्षुधापरिगतो धीमान् समन्तात् पर्यधावत॥
The holy and great Rishi Vishvamitra, endued with great intelligence, wandered homeless and stricken with hunger.
त्यक्त्वा दारांश्च पुत्रांश्च कस्मिंश्च जनसंसदि। भक्ष्याभक्ष्यसमो भूत्वा निरग्निरनिकेतनः॥
Leaving his wife and son in some place of shelter, the Rishi walked about, fireless and homeless, without caring for pure or impure food.
स कदाचित् परिपतश्वपचानां निवेशनम्। हिंस्त्राणां प्राणिघातानामाससाद वने क्वचित्॥
One day he arrived at a hamlet, in the midst of a forest, inhabited by cruel hunters given to the destruction of living creatures.
विभिन्नकलशाकीर्णं श्वचर्मच्छेदनायुतम्। वराहखरभग्नास्थिकपालघटसंकुलम्॥
The little hamlet was filled with broken jars, and pots made of earth. Dog-skins were seen here and there. Heaps of bones and skulls, of boars and asses, lay in various places.
मृतचैलपरिस्तीर्णं निर्माल्यकृतभूषणम्। सर्पनिर्मोकमालाभिः कृतचिह्नकुटीमठम्॥
Clothes of the dead lay here and there, and the huts were adorned with garlands of used up flowers. Many of the denizens again were dressed with sloughs cast off by snakes.
कुक्कुटारावबहुलं गर्दभध्वनिनादितम्। उद्घोषद्भिः खरैर्वाक्यैः कलहद्भिः परस्परम्॥
The place was resonant with the loud crowing of cocks and hens and the discordant bray of asses. The inhabitants quarrelled with one another, uttering harsh words in shrill voices.
उलूकपक्षिध्वनिभिर्देवतायतनैर्वृतम्। लोहघण्टापरिष्कारं श्वयूथपरिवारितम्॥
There were temples of gods on all sides bearing emblems of owls and other birds. Resounding with the sound of iron bells, the hamlet was filled with dogs standing or lying on every side.
तत् प्रविश्य क्षुधाविष्टो विश्वामित्रो महानृषिः। आहारान्वेषणे युक्तः परं यत्नं समास्थितः॥
Stricken with hunger and engaged in search after food, the great Rishi Vishvamitra entered that hamlet and tried his level best to find something to eat.
न च क्व चिदविन्दत् स भिक्षमाणोऽपि कौशिकः। मांसमन्नं फलं मूलमन्यद् वा तत्र किञ्चन॥
Though the son of Kushila begged again and again, yet he could not get any meat or rice or fruit or root or any other kind of food.
अहो कृच्छं मया प्राप्तमिति निश्चित्य कौशिकः। पपात भूमौ दौर्बल्यात् तस्मिंश्चाण्डालपक्कणे॥
The then, exclaiming-Alas, great is my suffering!-dropped down from weakness in that hamlet of the Chandalas.
स चिन्तयामास मुनिः किं नु मे सुकृतं भवेत्। कथं वृथा न मृत्युः स्यादिति पार्थिवसत्तम॥
The sage began to reflect, aside,-What is best for me to do now?-Indeed, O best of kings, he then thought oniy of the means by which he could avoid immediate death.
स ददर्श श्वमांसस्य कुतन्त्री विवतां मुनिः। चाण्डालस्य गृहे राजन् सद्यः शस्त्रहतस्य वै॥
He saw, O king, a huge piece of flesh, of a dog that had recently been killed with a weapon, spread on the floor of a Chandala's hut.
स चिन्तयामास तदा स्तैन्यं कार्यमितो मया। न हीदानीमुपायो मे विद्यते प्राणधारणे॥
The sage thought and decided that he should steal that meat. And he said to himself, I have no means now of keeping up my life.
आपत्सु विहितं स्तैन्यं विशिष्टसमहीनताः। विप्रेण प्राणरक्षार्थ कर्तव्यमिति निश्चयः॥
Theft is sanctioned in an hour of distress for even a great man. It will not divest him of his eminence. Even a Brahmana for saving his life may do it. This is certain.
हीनादादेयमादौ स्यात् समानात् तदनन्तरम्। असम्भवे वाऽऽदीत विशिष्टादपि धार्मिकात्॥
First of all one should steal from a degraded person. Failing such a person one may steal from one's equal. Failing an equal, one may steal from even a great and virtuous man.
सोऽहमन्त्यावसायानां हराम्येनां प्रतिग्रहात्। न स्तैन्यदोषं पश्यामि हरिष्यामि श्वजाघनीम्॥
I shall then, at this time when my life itself is almost gone, steal this meat. I do not see sin in such theft. I shall, therefore, steal this haunch of dog's meat.
एतां बुद्धिं समास्थाय विश्वामित्रो महामुनिः। तस्मिन् देशे स सुष्वाप श्वपचो यत्र भारत॥
Having thus resolved this resolution, the great sage Vishvamitra lay down for sleep where the Chandala was.
स विगाढां निशां दृष्ट्वा सुप्ते चाण्डालपक्कणे। शनैरुत्थाय भगवान् प्रविवेश कुटीमठम्॥
Seeing sometime after that the night had advanced and that the whole Chandala hamlet were in sleep, the holy Vishvamitra, quietly rising up, entered that hut.
स सुप्त इव चाण्डालः श्लेष्मापिहितलोचनः। परिभिन्नस्वरो रूक्षः प्रोवाचाप्रियदर्शनः॥
The Chandala who was the owner of it, with eyes covered with pleghm, was lying like one asleep. Of disagreeable look, he said these harsh words in a broken and discordant voice.
श्वपच उवाच कः कुतन्त्री घटयति सुप्ते चाण्डालपक्कणे। जागर्मि नात्र सुप्तोऽस्मि हतोऽसीति च दारुणः॥
The Chandala said Who is there, busy with opening up the latch? The whole Chandala hamlet is asleep. I, however, am awake and not asleep. Whoever you are, you are about to be killed!-These were the harsh words that met the sage's ears.
विश्वामित्रस्ततो भीतः सहसा तमुवाच ह। तत्र व्रीडाकुलमुखः सोद्वेगस्तेन कर्मणा॥ विश्वामित्रोऽहमायुष्मन्नागतोऽहं बुभुक्षितः। मा वधीर्मम सबुद्धे यदि सम्यक् प्रपश्यसि॥
Stricken with fear, his face reddened with the blushes of shame, and his heart filled with anxiety caused by that act of theft which he had tried, he answered, saying,-Oh you long-lived one, I am Vishvamitra! I have come here suffering from hunger. O you of righteous soul, do not kill me, if your vision be clear!
चाण्डालस्तद् वचः श्रुत्वा महर्षे वितात्मनः। शयनादुपसम्भ्रान्त उद्ययौ प्रति तं ततः॥
Hearing these words of that great Rishi of pure soul the Chandala rose up in fear from his bed and approached the sage.
स विसृज्याश्रु नेत्राभ्यां बहुमानात् कृताञ्जलिः। उवाच कौशिकं रात्रौ ब्रह्मन् किं ते चिकीर्षितम्॥
Clasping his hands from respect and with eyes bathed in tears, he addressed Kushika's son, saying,-What do you seek here in the night, O Brahmana?
विश्वामित्रस्तु मातङ्गमुवाच परिसान्त्वयन्। क्षुधितोऽहं गतप्राणो हरिष्यामि श्वजाघनीम्॥
Conciliating the Chandala, Vishvamitra said, I am greatly hungry and about to die of starvation. I wise to take away that haunch of dog's meat.
क्षुधित: कलुषं यातो नास्ति हीरशनार्थिनः। क्षुच्च मां दूषयत्यत्र हरिष्यामि श्वजाघनीम्॥
Being hungry I have become sinful. One who seeks food has no shame. It is hunger which is actuating me to commit this sin. It is for this that I wish to take away that haunch of dog's meat.
अवसीदन्ति मे प्राणाः श्रुतिर्मे नश्यति क्षुधा। दुर्बलो नष्टसंज्ञश्च भक्ष्याभक्ष्यविवर्जितः॥ सोऽधर्मं बुद्ध्यमानोऽपि हरिष्यामि श्वजाघनीम्।
My life is on the point of departure. Hunger has sullied my Vedic learning. I am weak and have lost my senses. I have no scruple about pure and impure food. Although I know it is sinful still I wish to take away that haunch of dog's meat.
अटन् भैक्ष्यं न विन्दामि यदा युष्माकमालये॥ तदा बुद्धिः कृता पापे हरिष्यामि श्वजाघनीम्।
After I had failed to secure any alms, having wandered from house to house in this your hamlet, I determined to perpetrate this sinful act of taking away this haunch of dog's meat.
अग्निर्मुखं पुरोधाश्च देवानां शुचिषाड् विभुः॥ यथावत् सर्वभुम् ब्रह्मा तथा मां विद्धि धर्मतः। तमुवाच स चाण्डालो महर्षे शृणु मे वचः॥
Fire is the mouth of the gods. He is also their priest. He should, therefore, take nothing save pure and clean things. At times, however, that great god becomes a consuiner of everythings. Know that I have now become like him.
श्रुत्वा तत् त्वं तथाऽऽतिष्ठ यथा धर्मो न हीयते। धर्म वापि विप्रर्षे शृणु यत् ते ब्रवीम्यहम्॥
Hearing these words of the great Rishi, the Chandala answered him, saying,-Listen to me. Having heard these truthful words of mine, act in such a way that your religious merit may not suffer.
शृगालादधमं श्वानं प्रवदन्ति मनीषिणः। तस्याप्यधम उद्देशः शरीरस्य श्वजाघनी॥
Hear, O regenerate Rishi, What I say to you about your duty. The wise say that a dog is impurer than a jackal. The haunch, again, of a dog is impurer then any other part of his body.
नेदं सम्यग् व्यवसितं महर्षे धर्मगर्हितम्। चाण्डालस्वस्य हरणमभक्ष्यस्य विशेषतः॥
This is not wise resolution of yours, therefore, O great Rishi, this act, this theft of what belongs to a Chandala this theft, moreover of impure food, is not right.
साध्वन्यमनुपश्य त्वमुपायं प्राणधारणे। न मांसलोभात् तपसो नाशस्ते स्यान्महामुने॥
Blessed to you, do you look out for some other means for keeping your life. O great sage, let not your penances suffer destruction for this your strong desire for dog's meat.
जानता विहितं धर्मं न कार्यो धर्मसंकरः। मा स्म धर्म परित्याक्षीस्त्वं हि धर्मभृतां वरः॥
Knowing as you do the duties sanctioned in the scriptures, you should not do a act which leads to a confusion of duties. Do not renounce righteousness, for you are the foremost of all pious persons.
विश्वामित्रस्ततो राजनित्युक्तो भरतर्षभ। क्षुधातः प्रत्युवाचेदं पुनरेव महामुनिः॥ निराहारस्य सुमहान् मम कालोऽभिधावतः। न विद्यतेऽप्युपायश्च कश्चिन्मे प्राणधारणे॥
Thus addressed, O king, the great Rishi Vishvamitra, stricken with hunger, O foremost of Bharata's race, once more said,-A long time has passed away without my having taken any food, I do not see any means again for keeping up my life.
येन येन विशेषेण कर्मणा येन केनचित्। अभ्युज्जीवेत् साद्यमानः समर्थो धर्ममाचरेत्॥
One should, when he is about to die, keep up his life by any means in his power without judging of their charter. Afterwards, when able, he should seek the acquisition of merit.
ऐन्द्रो धर्मः क्षत्रियाणां ब्राह्मणानामथाग्निकः। ब्रह्मवह्निर्मम बलं भक्ष्यामि शमयन् क्षुधाम्॥
The Kshatriyas should follow the conduct of Indra. It is the duty of the Brahmanas to behave like Agni. The Vedas are fire. They form my strength. I shall, therefore, eat even this impure food for satisfying my appetite.
यथा यथैव जीवेद्धि तत् कर्तव्यमहेलया। जीवितं मरणाच्छ्यो जीवन् धर्ममवाप्नुयात्॥
That by which life may be preserved should, forsooth, be done unhesitatingly. Life is better than death. By living, one may acquire virtue.
सोऽहं जीवितमाकाङ्क्षन्नभक्ष्यस्यापि भक्षणम्। व्यवस्ये बुद्धिपूर्वं वै तद् भवाननुमन्यताम्॥
Seeking to preserve my life, I wish, with my perfect sense, to eat this impure food. You just order me.
बलवन्तं करिष्यामि प्रणोत्स्याम्यशुभानि तु। तपोभिर्विद्यया चैव ज्योतीषीव महत्तमः॥
Continuing to live I shall try to acquire virtue and shall dissipate by penances and by knowledge the calamities which have befallen me, like the luminaries of the sky destroying even the thickest darkness.
श्वपच उवाच नैतत्खादन्प्राप्नुते दीर्घमायु नैव प्राणान्नामृतस्येव तृप्तिः। भिक्षामन्यां भिक्ष मा ते मनोऽस्तु श्वभक्षणेश्वा ह्यभक्ष्यो द्विजानाम्॥
The Chandala said By eating this food one like yourself cannot live long. Nor can one (like you) get strength (from such food), nor that gratification which ambrosia yields. Do you beg for some other kind of alms. Be not bent upon eating dog's imeat. The meat of dog is, forsooth, an impure food for the twice-born ones.
विश्वामित्र उवाच न दुर्भिक्षे सुलभं मांसम च्छ्वपाक मन्ये न च मेऽस्ति वित्तम्। क्षुधार्तश्चाहमगतिर्निराशः श्वमांसे चास्मिन् षडरूसान् साधु मन्ये॥
Vishvamitra said Any other sort of meat cannot be easily had during a famine like this.Besides, OChandala, I have no money. I am very much hungry. I cannot move any longer. I am utterly hopeless. I think that all the six sorts of taste exist in that piece of dog's meat.
श्वपच उवाच पञ्च पञ्चनखा भक्ष्या ब्रह्मक्षत्रस्य वै विशः। यथा शास्त्रं प्रमाणं ते माभक्ष्ये मानसं कृथाः॥
The Chandala said Only five sorts of meat are clean food for Brahmanas and Kshatriyas and Vaishyas, as sanctioned in the scriptures. Do not wish to have forbidden food.
विश्वामित्र उवाच अगस्त्येनासुरो जग्धो वातापिः क्षुधितेन वै। अहमापद्गतः क्षुत्तो भक्षयिष्ये श्वजाघनीम्॥
Vishvamitra said While hungry, the great Rishi Agastya ate up the Asura named Vatapi. I am in distress. I am hungry. I shall, therefore, eat that haunch of dog's meat.
श्वपच उवाच भिक्षामन्यामाहरेति न च कर्तुमिहार्हसि। न नूनं कार्यमेतद् वै हर कामं श्वजाघनीम्॥
The Chandala said Do you beg for something else. You should not do such a thing. Verily you should not do such an act. If, however, you like, you may take away this piece of dog's meat.
विश्वामित्र उवाच शिष्टा वै कारणं धर्मे तवृत्तमनुवर्तये। परां मेध्याशनामेनां भक्ष्यां मन्ये श्वजाघनीम्॥
Vishvamitra said The good are the authorities in matters of duty. I am following their example. I now consider this dog's haunch to be better food than any other pure food.
श्वपच उवाच असता यत् समाचीर्णं न च धर्मः सनातनः। नाकार्यमिह कार्यं वै मा छलेनाशुभं कृथाः॥
The act of an impious man can never be regarded as an eternal practice. An improper act can never be a proper one. Do not commit a sin by deception.
विश्वामित्र उवाच न पातकं नावमतमृषिः सन् कर्तुमर्हति। समौ च श्वमृगौ मन्ये तस्माद् भोक्ष्ये श्वजाघनीम्।।७५।
Vishvamitra said A man who is a Rishi cannot commit a sin. In the present case, deer and dog, I think, are the same. I shall, therefore, eat this dog's haunch.
श्वपच उवाच यद्ब्राह्मणार्थे कृतमर्थितेन तेनर्षिणा तदवस्थाधिकारे। स वै धर्मो यत्र न पापमस्ति सर्वैरुपायैर्गुरवो हि न रक्ष्याः॥
The Chandala said Begged by the Brahmans, the Rishi (Agastya) did that act. Under the circumstances it could not be a sin. Righteousness is that in which there is no sin. Besides, the Brahmanas, who are the preceptors of the three other orders, should be protected and maintained by all means.
विश्वामित्र उवाच मित्रं च मे ब्राह्मणस्यायमात्मा प्रियश्च मे पूज्यतमश्च तं धर्तुकामोऽहमिमां जिहीषे। नृशंसानामीदृशानां न बिभ्ये॥ लोके।
I am a Brahman. This my body is my friend. It is very dear to me and deserves the highest respect from me. In order to keep up the body I wish to take away that dog's haunch. I have become so eager that I do not fear you and your dreadful brother any longer.
श्वपच उवाच कामं नरा जीवितं संत्यजन्ति न चाभक्ष्ये क्वचित् कुर्वन्ति बुद्धिम्। सर्वान् कामान् प्राप्नुवन्तीह विद्वन् प्रियस्व कामं सहितः क्षुधैव॥
Men give up their lives but still they do not seek impure food. All their wishes are fulfilled who can conquer appetite in this world. Do you also conquer your hunger and obtain those rewards.
विश्वामित्र उवाच स्थाने भवेत् संशयः प्रेत्यभावे निःसंशयः कर्मणां वै विनाशः। अहं पुनव्रतनित्यः शमात्मा मूलं रक्ष्यं भक्षयिष्याम्यभक्ष्यम्॥
Vishvamitra said About myself, I always observe rigid vows and my heart is set on peace. For preserving the root of all religious merit, I shall eat impure food.
बुद्ध्यात्मके व्यक्तमस्तीति पुण्यं मोहात्मके यत्र यथा श्वभक्ष्ये। यद्यप्येतत् संशयात्मा चरामि नाहं भविष्यामि यथा त्वमेव॥
It is clear that such an act would be considered moral for a person of pure soul. To a person, however, of impure soul the eating of dog's flesh would appear sinful. Even if my conclusion be wrong (and if I eat this dog's ineat) I shall not, for that act, become one like you.
श्वपच उवाच गोपनीयमिदं दुःखमिति मे निश्चिता मतिः। दुष्कृतोऽब्राह्मणः सत्रं यस्त्वामहमुपालभे॥
The Chandala said It is my settled conclusion that I should try my best to prevent you from this sin. By doing a wicked act a Brahmana goes down from his elevated station. It is for this that I am remonstrating with you.
विश्वामित्र उवाच पिबन्त्येवोदकं गावो मण्डूकेषु रुवत्स्वपि। न तेऽधिकारो धर्मेऽस्ति मा भूरात्मप्रशंसकः॥
Vishvamitra said Kine go on drinking without caring for the croaking of the frogs. You have no right to decide what is right (and what, not). Do not speak highly of yourself.
श्वपच उवाच सुहृद् भूत्वानुशासे त्वां कृपा हि त्वयि मे द्विजा यदिदं श्रेय आधत्स्व मा लोभात् पातकं कृथाः॥
The Chandala said I have become your friend, therefore, I am speaking thus to you. Do what is good. Do not, from temptation, do what is sinful.
विश्वामित्र उवाच सुहृन्मे त्वं सुखेप्सुश्चेदापदो मां समुद्धर। जानेऽहं धर्मतोऽऽत्मानं शौनीमुत्सृज जाघनीम्॥
Vishvamitra said If you be a friend who wishes me happiness, do you then extricate me from this distress. In that case, casting off this dog's haunch, I may think myself saved by the help of righteousness (and not by that of sinfulness).
श्वपच उवाच नैवात्सहे भवतो दातुमेतां नोपेक्षितुं ह्रियमाणं स्वमन्नम्। उभौ स्यावः पापलोकावलिप्तौ दाता चाहं ब्राह्मणस्त्वं प्रतीच्छन्॥
The Chandala said I dare not present this piece of meat to you, nor can I quietly allow you to rob me of my own food. If I give you this meat and if you take it, yourself being a Brahmana, both of us will go down to regions of misery in the next world.
विश्वामित्र उवाच अद्याहमेतद् वृजिनं कर्म कृत्वा जीवंश्चरिष्यामि महापवित्रम्। स पूतात्मा धर्ममेवाभिपत्स्य। यदेतयोर्गुरु तद् वै ब्रवीहि॥
Vishvamitra said By committing this sin to-day I shall certainly save my life which is very sacred. Having saved my life I shall afterwards practice virtue and purify my soul. Tell me which of these two is preferable.
श्वपच उवाच आत्मैव साक्षी कुलधर्मकृत्ये त्वमेव जानासि यदत्र दुष्कृतम्। यो ह्याद्रियाद्भक्ष्यमितिश्चमांसं मन्ये न तस्यास्ति विवर्जनीयम्॥
The Chandala said One's own self is the best judge, while discharging the duties of his own caste or family. You yourself know which of those two acts is sinful. He who would consider dog's meat as pure food, I think, would not shrink from taking anything and everything.
विश्वामित्र उवाच उपादने खादने चास्ति दोषः कार्यात्यये नित्यमत्रापवादः। यस्मिन् हिंसा नानृतं वाच्यलेझे ऽभक्ष्यक्रिया यत्र न तद्गरीयः॥
Vishvamitra said There is sin in accepting (an unclean present) or in eating (unclean food). When one's life is in peril, there is no sin in accepting such a present or eating such food. Besides, the eating of unclean food, when it does not involve destruction and deception and when the act will excite only mild rebuke, is not a very important matter.
श्वपच उवाच यद्येष हेतुस्तव खादने स्यान्न ते वेदः कारणं नार्यधर्मः। तस्माद्भक्ष्येऽभक्षणे वा द्विजेन्द्र दोषं न पश्यामि यथेदमत्र॥
The Chandala said If this be your argument for taking impure food, it is then evident you do not respect the Veda and Aryan morality. Taught by what you are about to do, I see, O foremost of Brahmanas, there is no sin in neglecting the difference between pure and impure food.
विश्वामित्र उवाच नैवातिपापं भक्ष्यमाणस्य दृष्टं सुरां तु पीत्वा पततीति शब्दः। अन्योन्यकार्याणि यथा तथैव न पापमात्रेण कृतं हिनस्ति॥
Vishvamitra said It is not seen that a person commits a grave sin by taking interdicted food. It is only an oral precept which says that one becomes fallen by drinking wine. The other forbidden acts,-in fact, every sin,-cannot destroy one's merit.
श्वपच उवाच अस्थानतो हीनतः कुत्सिताद् वा तद् विद्वांसं बाधते साधुवृत्तम्। श्वानं पुनर्यो लभतेऽभिषङ्गात् तेनापि दण्डः सहितव्य एव॥
The Chandala Said That learned man who takes away dog's meat from an unworthy place like this), from an impure wretch (like me), from a wicked man (like me), commits an act which is never done by the good. On the other hand, for his connection with such act, he is sure to undergo the pangs of repentance.
भीष्म उवाच एवमुक्त्वा निववृत्ते मातङ्गः कौशिकं तदा। विश्वामित्रो जाहरैव कृतबुद्धिः श्वजाघनीम्॥
Bhishma said Having said these words to Kushika's son, the Chandala became silent, Vishvamitra then, of refined understanding, took away that haunch of dog's meat.
ततो जग्राह स श्वाङ्गं जीवितार्थी महामुनिः। सदारस्तामुपाहृत्य वने भोक्तुमियेष सः॥
Having secured the piece of dog's meat for saving his life, the great ascetic took it away into the forest and wished with his wife to eat it.
अथास्य बुद्धिरभवद् विधिनाहं वजाघनीम्। भक्षयामि यथाकामं पूर्वं संतर्घ्य देवताः॥
He thought that having first duly pleased the gods, he should then eat that haunch of dog's meat at his pleasure.
ततोऽग्निमुपसंहृत्य ब्राह्मण विधिना मुनिः। ऐन्द्राग्नेयेन विधिना चळं श्रपयत स्वयम्॥
Lighting up a fire according to the Brahma rites, the ascetic, in pursuance of the rites of Aindragneya, began himself to cook that meat into sacrificial Charu.
ततः समारभत् कर्म दैवं पित्र्यं च भारत। आहूय देवानिन्द्रादीन् भागं भागं विधिक्रमात्॥
He then, O Bharata, began to perform the ceremonies in honour of the gods and the departed manes, by dividing that Charu into as many parts as were necessary, according to the injunctions of the scriptures, and by invoking the gods headed by Indra.
एतस्मिन्नेव काले तु प्रववर्ष स वासवः। संजीवयन् प्रजाः सर्वा जनयामास चौषधीः॥
Meanwhile, the king of the gods began to pour profusely. Reviving all creatures by those showers, he made plants and herbs grow once more.
विश्वामित्रोऽपि भगवांस्तपसा दग्धकिल्बिषः। कालेन महता सिद्धिमवाप परमाद्भुताम्॥
However, having completed the rites in honour of the gods and the Pitris and having pleased them duly, Vishvamitra, himself took that meat.
स संहत्य च तत् कर्म अनास्वाद्य च तद्धविः। तोषयामास देवांश्च पितुंश्च द्विजसत्तमः॥
Consuming all his sins afterwards by his penances, the sage after a long time, gained the most wonderful (ascetic) success.
एवं विद्वानदीनात्मा व्यसनस्थो जिजीविषुः। सर्वोपायैरुपायज्ञो दीनमात्मानमुद्धरेत्॥
Thus, having the preservation of life itself in view, a high-souled person, endued with learning and acquainted with means, should rescue his own cheerless self when fallen into distress, by all means in his power.
एतां बुद्धिं समास्थाय जीवितव्यं सदा भवेत्। जीवन् पुण्यमवाप्नोति पुरुषो भद्रमश्नुते॥
With such a view one should always preserve his life. person, if alive, can acquire religious merit and enjoy happiness and prosperity.
तस्मात् कौन्तेय विदुषा धर्माधर्मविनिश्चये। बुद्धिमास्थाय लोकेऽस्मिन् वर्तितव्यं कृतात्मना॥
Therefore, O son of Kunti, a person of purified soul and endued with learning should live and act in this world, depending upon his own intelligence in ascertaining virtue and vice. With such a view one should always preserve his life. person, if alive, can acquire religious merit and enjoy happiness and prosperity.
तस्मात् कौन्तेय विदुषा धर्माधर्मविनिश्चये। बुद्धिमास्थाय लोकेऽस्मिन् वर्तितव्यं कृतात्मना॥
Therefore, O son of Kunti, a person of purified soul and endued with learning should live and act in this world, depending upon his own intelligence in ascertaining virtue and vice.