मार्कण्डेय उवाच ।
३.२००.१
धर्मव्याधस्तु निपुणं पुनरेव युधिष्ठिर ।
विप्रर्षभमुवाचेदं सर्वधर्मभृतां वरः ॥
विप्रर्षभमुवाचेदं सर्वधर्मभृतां वरः ॥
M N Dutt
Markandeya said : O Yudhishthira, that foremost of all virtuous men, that pious fowler, then skillfully thus again spoke to that best of Brahmanas.
३.२००.२
श्रुतिप्रमाणो धर्मो हि वृद्धानामिति भाषितम् ।
सूक्ष्मा गतिर्हि धर्मस्य बहुशाखा ह्यनन्तिका ॥
सूक्ष्मा गतिर्हि धर्मस्य बहुशाखा ह्यनन्तिका ॥
M N Dutt
The Fowler said: It is ordained by the old as found in the Shruti that the ways of virtue are subtle, diverse and infinite.
३.२००.३
प्राणात्यये विवाहे च वक्तव्यमनृतं भवेत् ।
अनृतं च भवेत्सत्यं सत्यं चैवानृतं भवेत् ॥
अनृतं च भवेत्सत्यं सत्यं चैवानृतं भवेत् ॥
M N Dutt
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.
३.२००.४
यद्भूतहितमत्यन्तं तत्सत्यमिति धारणा ।
विपर्ययकृतोऽधर्मः पश्य धर्मस्य सूक्ष्मताम् ॥
विपर्ययकृतोऽधर्मः पश्य धर्मस्य सूक्ष्मताम् ॥
M N Dutt
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?
३.२००.५
यत्करोत्यशुभं कर्म शुभं वा द्विजसत्तम ।
अवश्यं तत्समाप्नोति पुरुषो नात्र संशयः ॥
अवश्यं तत्समाप्नोति पुरुषो नात्र संशयः ॥
M N Dutt
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.
३.२००.६
विषमां च दशां प्राप्य देवान्गर्हति वै भृशम् ।
आत्मनः कर्मदोषाणि न विजानात्यपण्डितः ॥
आत्मनः कर्मदोषाणि न विजानात्यपण्डितः ॥
M N Dutt
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.
३.२००.७
मूढो नैकृतिकश्चापि चपलश्च द्विजोत्तम ।
सुखदुःखविपर्यासो यदा समुपपद्यते ।
नैनं प्रज्ञा सुनीतं वा त्रायते नैव पौरुषम् ॥
सुखदुःखविपर्यासो यदा समुपपद्यते ।
नैनं प्रज्ञा सुनीतं वा त्रायते नैव पौरुषम् ॥
M N Dutt
O foremost of Brahmanas, the foolish men, designing men and the fickle men attain the very reverse of happiness or misery.
३.२००.८
यो यमिच्छेद्यथा कामं तं तं कामं समश्नुयात् ।
यदि स्यादपराधीनं पुरुषस्य क्रियाफलम् ॥
यदि स्यादपराधीनं पुरुषस्य क्रियाफलम् ॥
M N Dutt
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.
३.२००.१०
भूतानामपरः कश्चिद्धिंसायां सततोत्थितः ।
वञ्चनायां च लोकस्य स सुखेनेह जीवति ॥
वञ्चनायां च लोकस्य स सुखेनेह जीवति ॥
M N Dutt
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.
३.२००.१२
देवानिष्ट्वा तपस्तप्त्वा कृपणैः पुत्रगृद्धिभिः ।
दशमासधृता गर्भे जायन्ते कुलपांसनाः ॥
दशमासधृता गर्भे जायन्ते कुलपांसनाः ॥
M N Dutt
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.
३.२००.२१
बहवः संप्रदृश्यन्ते तुल्यनक्षत्रमङ्गलाः ।
महच्च फलवैषम्यं दृश्यते कर्मसंधिषु ॥
महच्च फलवैषम्यं दृश्यते कर्मसंधिषु ॥
M N Dutt
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.
३.२००.२२
न कश्चिदीशते ब्रह्मन्स्वयंग्राहस्य सत्तम ।
कर्मणां प्राकृतानां वै इह सिद्धिः प्रदृश्यते ॥
कर्मणां प्राकृतानां वै इह सिद्धिः प्रदृश्यते ॥
M N Dutt
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.
३.२००.२३
यथा श्रुतिरियं ब्रह्मञ्जीवः किल सनातनः ।
शरीरमध्रुवं लोके सर्वेषां प्राणिनामिह ॥
शरीरमध्रुवं लोके सर्वेषां प्राणिनामिह ॥
M N Dutt
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).
३.२००.२४
वध्यमाने शरीरे तु देहनाशो भवत्युत ।
जीवः संक्रमतेऽन्यत्र कर्मबन्धनिबन्धनः ॥
जीवः संक्रमतेऽन्यत्र कर्मबन्धनिबन्धनः ॥
M N Dutt
Thereupon when death occurs, only the body is destroyed, but the spirit bound in the bonds of actions goes elsewhere.
ब्राह्मण उवाच ।
३.२००.२५
कथं धर्मभृतां श्रेष्ठ जीवो भवति शाश्वतः ।
एतदिच्छाम्यहं ज्ञातुं तत्त्वेन वदतां वर ॥
एतदिच्छाम्यहं ज्ञातुं तत्त्वेन वदतां वर ॥
M N Dutt
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 ।
३.२००.२६
न जीवनाशोऽस्ति हि देहभेदे
मिथ्यैतदाहुर्म्रियतेति मूढाः ।
जीवस्तु देहान्तरितः प्रयाति
दशार्धतैवास्य शरीरभेदः ॥
मिथ्यैतदाहुर्म्रियतेति मूढाः ।
जीवस्तु देहान्तरितः प्रयाति
दशार्धतैवास्य शरीरभेदः ॥
M N Dutt
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.
३.२००.२७
अन्यो हि नाश्नाति कृतं हि कर्म
स एव कर्ता सुखदुःखभागी ।
यत्तेन किंचिद्धि कृतं हि कर्म
तदश्नुते नास्ति कृतस्य नाशः ॥
स एव कर्ता सुखदुःखभागी ।
यत्तेन किंचिद्धि कृतं हि कर्म
तदश्नुते नास्ति कृतस्य नाशः ॥
M N Dutt
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.
३.२००.२८
अपुण्यशीलाश्च भवन्ति पुण्या
नरोत्तमाः पापकृतो भवन्ति ।
नरोऽनुयातस्त्विह कर्मभिः स्वै
स्ततः समुत्पद्यति भावितस्तैः ॥
नरोत्तमाः पापकृतो भवन्ति ।
नरोऽनुयातस्त्विह कर्मभिः स्वै
स्ततः समुत्पद्यति भावितस्तैः ॥
M N Dutt
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 ।
३.२००.२९
कथं संभवते योनौ कथं वा पुण्यपापयोः ।
जातीः पुण्या ह्यपुण्याश्च कथं गच्छति सत्तम ॥
जातीः पुण्या ह्यपुण्याश्च कथं गच्छति सत्तम ॥
M N Dutt
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 ।
३.२००.३०
गर्भाधानसमायुक्तं कर्मेदं संप्रदृश्यते ।
समासेन तु ते क्षिप्रं प्रवक्ष्यामि द्विजोत्तम ॥
समासेन तु ते क्षिप्रं प्रवक्ष्यामि द्विजोत्तम ॥
M N Dutt
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.
३.२००.३१
यथा संभृतसंभारः पुनरेव प्रजायते ।
शुभकृच्छुभयोनीषु पापकृत्पापयोनिषु ॥
शुभकृच्छुभयोनीषु पापकृत्पापयोनिषु ॥
M N Dutt
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.
३.२००.३२
शुभैः प्रयोगैर्देवत्वं व्यामिश्रैर्मानुषो भवेत् ।
मोहनीयैर्वियोनीषु त्वधोगामी च किल्बिषैः ॥
मोहनीयैर्वियोनीषु त्वधोगामी च किल्बिषैः ॥
M N Dutt
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.
३.२००.३३
जातिमृत्युजरादुःखैः सततं समभिद्रुतः ।
संसारे पच्यमानश्च दोषैरात्मकृतैर्नरः ॥
संसारे पच्यमानश्च दोषैरात्मकृतैर्नरः ॥
M N Dutt
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).
३.२००.३४
तिर्यग्योनिसहस्राणि गत्वा नरकमेव च ।
जीवाः संपरिवर्तन्ते कर्मबन्धनिबन्धनाः ॥
जीवाः संपरिवर्तन्ते कर्मबन्धनिबन्धनाः ॥
M N Dutt
Passing through hell and also through thousands of various births, our souls bound by the bonds of their own Karma travel (for everlasting time).
३.२००.३५
जन्तुस्तु कर्मभिस्तैस्तैः स्वकृतैः प्रेत्य दुःखितः ।
तद्दुःखप्रतिघातार्थमपुण्यां योनिमश्नुते ॥
तद्दुःखप्रतिघातार्थमपुण्यां योनिमश्नुते ॥
M N Dutt
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.
३.२००.३६
ततः कर्म समादत्ते पुनरन्यन्नवं बहु ।
पच्यते तु पुनस्तेन भुक्त्वापथ्यमिवातुरः ॥
पच्यते तु पुनस्तेन भुक्त्वापथ्यमिवातुरः ॥
M N Dutt
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.
३.२००.३७
अजस्रमेव दुःखार्तोऽदुःखितः सुखसंज्ञितः ।
ततोऽनिवृत्तबन्धत्वात्कर्मणामुदयादपि ।
परिक्रामति संसारे चक्रवद्बहुवेदनः ॥
ततोऽनिवृत्तबन्धत्वात्कर्मणामुदयादपि ।
परिक्रामति संसारे चक्रवद्बहुवेदनः ॥
M N Dutt
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.
३.२००.३८
स चेन्निवृत्तबन्धस्तु विशुद्धश्चापि कर्मभिः ।
प्राप्नोति सुकृताल्लोकान्यत्र गत्वा न शोचति ॥
प्राप्नोति सुकृताल्लोकान्यत्र गत्वा न शोचति ॥
M N Dutt
By casting off their bonds (of Karma) and by purifying Karma, men attain those regions of bliss where misery is unknown.
३.२००.३९
पापं कुर्वन्पापवृत्तः पापस्यान्तं न गच्छति ।
तस्मात्पुण्यं यतेत्कर्तुं वर्जयेत च पातकम् ॥
तस्मात्पुण्यं यतेत्कर्तुं वर्जयेत च पातकम् ॥
M N Dutt
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.
३.२००.४०
अनसूयुः कृतज्ञश्च कल्याणान्येव सेवते ।
सुखानि धर्ममर्थं च स्वर्गं च लभते नरः ॥
सुखानि धर्ममर्थं च स्वर्गं च लभते नरः ॥
M N Dutt
Whoever with a heart full of gratitude and free from malice try to do what is good, obtain wealth, virtue, happiness and heaven.
३.२००.४१
संस्कृतस्य हि दान्तस्य नियतस्य यतात्मनः ।
प्राज्ञस्यानन्तरा वृत्तिरिह लोके परत्र च ॥
प्राज्ञस्यानन्तरा वृत्तिरिह लोके परत्र च ॥
M N Dutt
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.
३.२००.४२
सतां धर्मेण वर्तेत क्रियां शिष्टवदाचरेत् ।
असंक्लेशेन लोकस्य वृत्तिं लिप्सेत वै द्विज ॥
असंक्लेशेन लोकस्य वृत्तिं लिप्सेत वै द्विज ॥
M N Dutt
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.
३.२००.४३
सन्ति ह्यागतविज्ञानाः शिष्टाः शास्त्रविचक्षणाः ।
स्वधर्मेण क्रिया लोके कर्मणः सोऽप्यसंकरः ॥
स्वधर्मेण क्रिया लोके कर्मणः सोऽप्यसंकरः ॥
M N Dutt
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.
३.२००.४४
प्राज्ञो धर्मेण रमते धर्मं चैवोपजीवति ।
तस्य धर्मादवाप्तेषु धनेषु द्विजसत्तम ।
तस्यैव सिञ्चते मूलं गुणान्पश्यति यत्र वै ॥
तस्य धर्मादवाप्तेषु धनेषु द्विजसत्तम ।
तस्यैव सिञ्चते मूलं गुणान्पश्यति यत्र वै ॥
M N Dutt
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.
॥ इति ३.२०० ॥
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