Mahābhārata · Adhyāya 12.141

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12.141.1

हीने परमके धर्मे सर्वलोकविलङ्घिते ।
अधर्मे धर्मतां नीते धर्मे चाधर्मतां गते ॥ १२.१४१.१ ॥

When the supreme dharma is diminished, all worlds are transgressed, adharma is led to become dharma, and dharma has gone to become adharma,

12.141.2

मर्यादासु प्रभिन्नासु क्षुभिते लोकिश्चये ।
राजभिः पीडिते लोके चोरैर्वाऽपि विशांपते ॥ १२.१४१.२ ॥

When the boundaries are broken through, the eye of the world is agitated, and the world is oppressed by kings or even by thieves, O lord of the people,

12.141.3

सर्वाश्रमेषु मूढेषु कर्मसूपहतेषु च ।
कामाल्लोभाच्च मोहाच्च भयं पश्यत्सु भारत ॥ १२.१४१.३ ॥

When, among all the stations of life, people are deluded and ruined in their duties, and from desire, greed and delusion they see only fear, O Bhārata,

12.141.4

अविश्वस्तेषु सर्वेषु नित्यं भीतेषु भारत ।
नित्यं च हन्यमानेषु वञ्चयत्सु परस्परम् ॥ १२.१४१.४ ॥

When all are distrustful and constantly fearful, O Bhārata, and are constantly struck down while deceiving one another,

12.141.5

प्रदीप्तेषु च देशेषु ब्राह्मण्ये चातिपीडिते ।
अवर्षति च पर्जन्ये मिथो भेदे समुत्थिते ॥ १२.१४१.५ ॥

When lands are ablaze and the state of the brahmins is sorely oppressed, the rain-cloud does not rain, and mutual division has arisen,

12.141.6

सर्वस्मिन्दस्युसाद्भूते पृथिव्यामुपजीवने ।
केनस्विद्ब्राह्मणो जीवेज्जघन्ये काल आगते ॥ १२.१४१.६ ॥

When everything on the earth has come under the power of robbers and the means of livelihood are lost, and the base age has come, by what means might a brahmin live?

12.141.7

अतितिक्षुः पुत्रपौत्राननुक्रोशान्नराधिप ।
कतमापदि वर्तेत तन्मे ब्रूहि पितामह ॥ १२.१४१.७ ॥

Lord of men, one who endures patiently out of compassion for sons and grandsons—how should he conduct himself in which calamity? Tell me this, grandsire.

12.141.8

कथं च राजा वर्तेत लोके कलुषतां गते ।
कथमर्थाच्च धर्माच्च न हीयेत परंतप ॥ १२.१४१.८ ॥

And when the world has fallen into corruption, how should a king conduct himself? Scorcher of foes, how does he not fall away from wealth or from dharma?

12.141.9

राजमूला महाबाहो योगक्षेमसुवृष्टयः ।
प्रजासु व्याधयश्चैव मरणं च भयानि च ॥ १२.१४१.९ ॥

Mighty-armed one, among the subjects the good rains of prosperity and security, as well as diseases, death and fears, all are rooted in the king.

12.141.10

कृतं त्रेता द्वापरं च कलिश्च भरतर्षभ ।
राजमूला इति मतिर्मम नास्त्यत्र संशयः ॥ १२.१४१.१० ॥

Bull of the Bharatas, the Kṛta, Tretā, Dvāpara and Kali ages—my view is that all are rooted in the king; there is no doubt in this.

12.141.11

तस्मिंस्त्वभ्यागते काले प्रजानां दोषकारके ।
विज्ञानबलमास्थाय जीवितव्यं भवेत्तदा ॥ १२.१४१.११ ॥

But when that time arrives which brings faults upon the subjects, one should live relying on the strength of discernment.

12.141.12

अधाप्युदाहरन्तीममितिहासं पुरातनम् ।
विश्वामित्रस्य संवादं चण्डालस्य च पक्कणे ॥ १२.१४१.१२ ॥

Even now people recount this ancient tale—the dialogue of Viśvāmitra and an outcaste in the dwelling of a dog-cooker.

12.141.13

त्रेताद्वापरयोः संधौ पुरा दैवव्यतिक्रमात् ।
अनावृष्टिरभूद्धोरा लोके द्वादशवार्षिकी ॥ १२.१४१.१३ ॥

Long ago, at the juncture of the Tretā and Dvāpara ages, through a transgression of the gods' order, a terrible drought lasting twelve years befell the world.

12.141.14

प्रजानामतिवृद्धानां युगान्ते समुपस्थिते ।
त्रेतायां मोक्षसमये द्वापरप्रतिपादने ॥ १२.१४१.१४ ॥

When the end of the age had come, and the people had greatly multiplied, at the time of Tretā's release, at the bestowal of the Dvāpara age.

12.141.15

न ववर्ष सहस्राक्षः प्रतिलोमोऽभवद्गुरुः ।
जगाम दक्षिणं मार्गं सोमो व्यावृत्तमण्डलः ॥ १२.१४१.१५ ॥

The thousand-eyed one (Indra) did not send rain; Guru (Bṛhaspati) turned contrary; the Moon, its orbit turned away, went along the southern path.

12.141.16

नावश्यायोऽपि रात्र्यन्ते कुत एवाभ्रराजयः ।
नद्यः संक्षिप्ततोयौघाः किंचिदन्तर्गताऽभवन् ॥ १२.१४१.१६ ॥

At the end of the night there was not even dew, much less rows of clouds; the rivers, their floods of water shrunken, had gone somewhat inward.

12.141.17

सरांसि सरितश्चैव कूपाः प्रस्रवणानि च ।
हतत्विषो न लक्ष्यन्ते निसर्गात्पूर्वकारितात् ॥ १२.१४१.१७ ॥

Lakes, rivers, wells and springs too lost their lustre and could not be seen; by the nature of earlier deeds this came to pass.

12.141.18

भूमिः शुष्कजलस्थाना विनिवृत्तसभाप्रपा ।
निवृत्तयज्ञस्वाध्याया निर्वषट्कारमङ्गला ॥ १२.१४१.१८ ॥

The earth's watering places dried up; assemblies and water-booths ceased; sacrifice and recitation ceased; the vaṣaṭ-call and auspicious rites were no more.

12.141.19

उत्सन्नकृषिगोरक्षा निवृत्तविपणापणा ।
निवृत्तपूर्वसमया संप्रनष्टमहोत्सवा ॥ १२.१४१.१९ ॥

Farming and cattle-keeping were ruined; markets and shops were closed; former customs ceased; great festivals were utterly lost.

12.141.20

अस्थिकङ्कालसंकीर्णा हाहाभूतनराकुला ।
शून्यभूयिष्ठनगरा दग्धग्रामनिवेशना ॥ १२.१४१.२० ॥

Filled with bones and skeletons, distraught with people wailing in dismay, its cities mostly emptied, its villages and dwellings burnt.

12.141.21

क्वचिच्चोरैः क्वचिच्छूरैः क्वचिद्राजभिरातुरैः ।
परस्परभयाच्चैव शून्यभूयिष्ठनिर्जना ॥ १२.१४१.२१ ॥

Harassed here by thieves, there by raiders, elsewhere by kings, and from mutual fear, it became mostly empty and deserted of people.

12.141.22

गतदैवतसंस्थाना वृद्धबालविनाकृता ।
गोजाविमहिषीहीना परस्परपराहता ॥ १२.१४१.२२ ॥

Its gods and sacred places were gone; bereft of the old and the children; lacking cows, goats, sheep and buffaloes; struck down by one another.

12.141.23

हतविप्रा हतारक्षा प्रनष्टोत्सवसंचया ।
शवभूतनरप्राया बभूव वसुधा तदा ॥ १२.१४१.२३ ॥

Brahmins slain, guardians slain, festivals and accumulated wealth lost; then the earth became nearly a place of people like corpses.

12.141.24

तस्मिन्प्रतिभये काले क्षीणधर्मे युधिष्ठिर ।
बभूवुः क्षुधिता मर्त्याः खादमानाः परस्परम् ॥ १२.१४१.२४ ॥

In that terrifying time, O Yudhiṣṭhira, when dharma had decayed, mortals became hungry and began devouring one another.

12.141.25

ऋषयो नियमांस्त्यक्त्वा परित्यक्ताग्निदेवताः ।
आश्रमान्संपरित्यज्य पर्यधावन्नितस्ततः ॥ १२.१४१.२५ ॥

The sages abandoned their vows, forsook the sacred fires and the gods, and, leaving their hermitages entirely, ran about here and there.

12.141.26

विश्वामित्रोऽथ भगवान्महर्षिरनिकेतनः ।
क्षुधा परिगतो धीमान्समन्तात्पर्यधावत् ॥ १२.१४१.२६ ॥

Then the venerable great sage Viśvāmitra, homeless and oppressed by hunger, ran about on all sides.

12.141.27

त्यक्त्वा दारांश्च पुत्रांश्च कस्मिंश्च जनसंसदि ।
भक्ष्याभक्ष्यसमो भ्रूत्वा निरग्निरनिकेतनः ॥ १२.१४१.२७ ॥

Having abandoned wives and sons, and, in whatever assembly of people, having become indifferent between the edible and the inedible, without fire and homeless.

12.141.28

स कदाचित्परिपतञ्श्वपचानां निकेतनम् ।
हिंस्राणां प्राणिघातानामाससाद वने क्वचित् ॥ १२.१४१.२८ ॥

He, wandering about, once reached in the forest somewhere the dwelling of the dog-cookers, cruel killers of living beings.

12.141.29

विभिन्नकलशाकीर्णं श्रमांसेन च भूषितम् ।
वराहखरभग्नास्थिकपालघटसंकुलम् ॥ १२.१४१.२९ ॥

Strewn with broken pots, adorned with the flesh of toil, crowded with the broken bones of boars and asses, skulls and pots.

12.141.30

मृतचेलपरिस्तीर्णं निर्माल्यकृतभूषणम् ।
सर्पनिर्मोकमालाभिः कृतचिह्नकुटीमुखम् ॥ १२.१४१.३० ॥

Spread with the cloth of the dead, adorned with discarded ornaments, with garlands of snake-slough, its hut-doorway marked with signs.

12.141.31

कुक्कुटाराबहुलं गर्दभध्वनिनादितम् ।
उद्धोषद्भिः खरैर्वाक्यैः कलहद्भिः परस्परम् ॥ १२.१४१.३१ ॥

It was full of the crowing of cocks and resounded with the braying of donkeys, with people shouting harsh words and quarreling with one another.

12.141.32

उलूकपक्षिध्वनिभिर्देवतायतनैर्वृतम् ।
लोहघण्टापरिष्कारं श्वयूथपरिवारितम् ॥ १२.१४१.३२ ॥

It was full of the cries of owls and birds, surrounded by shrines of gods, adorned with iron bells, and encircled by packs of dogs.

12.141.33

तत्प्रविश्य क्षुधाविष्टो गाधिपुत्रो महानृपिः ।
आहारान्वेषणे युक्तः परं यत्नं समास्थितः ॥ १२.१४१.३३ ॥

Having entered there, the son of Gādhi, the great royal sage, seized by hunger, intent on searching for food, applied himself with great effort.

12.141.34

न च क्वचिदविन्दत्स भिक्षमाणोऽपि कौशिकः ।
मांसमन्नं फलं मूलमन्यद्वा तत्र किंचन ॥ १२.१४१.३४ ॥

Though he begged, Kauśika nowhere found anything there—neither meat, nor food, nor fruit, nor root, nor anything else.

12.141.35

अहो कृच्छ्रं मया प्राप्तमिति निश्चित्य कौशिकः ।
पपात भूमौ दौर्बल्यात्तस्मिंश्चण्डालपक्कणे ॥ १२.१४१.३५ ॥

Resolving, 'Alas, what hardship has befallen me!', Kauśika fell to the ground from weakness, there at the cooking-place of that outcaste.

12.141.36

स चिन्तयामास मुनिः किंनु मे सुकृतं भवेत् ।
कथं वृथा न मृत्युः स्यादिति पार्थिवसत्तम ॥ १२.१४१.३६ ॥

The sage then reflected: 'What merit might be mine? How might death not be in vain?' — O best of kings.

12.141.37

स ददर्श श्वमांसस्य कुतन्त्रीं पतितां मुनिः ।
चण्डालस्य गृहे राजन्सद्यः शस्त्रहतस्य वै ॥ १२.१४१.३७ ॥

O king, the sage saw, in an outcaste's house, a fallen cord of gut made from the flesh of a dog just slain by a weapon.

12.141.38

स चिन्तयामास तदा स्तेयं कार्यमितो मया ।
न…दानीमुपायो मे विद्यते प्राणधारणे ॥ १२.१४१.३८ ॥

Then he reflected: 'From here I must commit theft; now there is no other means for me to sustain my life — ….'

12.141.39

…सु विहितं स्तेयं विशिष्टसमहीनतः ।
परस्परं भवेत्पूर्वमास्थेयमिति निश्चयः। ॥ १२.१४१.३९ ॥

…Theft prescribed from one superior, equal, or inferior. Mutually, the order is first to be followed thus — this is the conclusion.

12.141.40

हीनादादेयमादौ स्यात्समानात्तदनन्तरम् ।
असंभवे त्वाददीत विशिष्टादपि धार्मिकात् ॥ १२.१४१.४० ॥

From the inferior one should first take; after that, from the equal. But when that is impossible, one should take even from a superior, righteous man.

12.141.41

सोऽहमन्तावसायीनां हराम्येनां प्रतिग्रहात् ।
न स्तेयदोषं पश्यामि हरिष्याम्येतदामिषम् ॥ १२.१४१.४१ ॥

'I shall take this flesh from the outcastes through acceptance; I see no fault of theft in it — I shall carry off this flesh.'

12.141.42

एतां बुद्धिं समास्थाय विश्वामित्रो महामुनिः ।
तस्मिन्देशे सुसुष्वाप पतितो यत्र भारत ॥ १२.१४१.४२ ॥

Having adopted this resolve, the great sage Viśvāmitra, O descendant of Bharata, fell there and slept soundly in that very place.

12.141.43

स विगाढां निशां दृष्ट्वा सुप्ते चण्डालपक्कणे ।
शनैरुत्थाय भगवान्प्रविवेश कुटीमुखम् ॥ १२.१४१.४३ ॥

Seeing the night far advanced, while the outcaste's hut lay asleep, the venerable one rose slowly and entered the doorway of the hut.

12.141.44

स सुप्त एव चण्डालः श्लेष्मापिहितलोचनः ।
परिभिन्नस्वरो रूक्षः प्रोवाचाप्रियदर्शनः ॥ १२.१४१.४४ ॥

Still asleep, the outcaste, his eyes sealed with phlegm, spoke in a broken, harsh voice, unpleasant to behold.

12.141.45

कः कुतन्त्रीं घट्टयति सुप्ते चण्डालपक्कणे ।
जागर्मि नैव सुप्तोऽस्मि हतोऽसीति च दारुणः ॥ १२.१४१.४५ ॥

"Who is shaking the ill-strung cord in the outcaste's hut while he sleeps? I am awake, I have not slept at all — you are dead!" So the fierce one spoke.

12.141.46

विश्वामित्रोऽहमित्येव सहसा तमुवाच ह ।
सहसाऽभ्यागतं भूयः सोद्वेगस्तेन कर्मणा ॥ १२.१४१.४६ ॥

"I am Viśvāmitra" — so he at once said to him. To the one who had suddenly come near, agitated again by that deed.

12.141.47

विश्वामित्रोऽहमायुष्मन्नागतोऽहं बुभुक्षितः ।
मा वधीर्मम सद्बुद्धे यदि सम्यक्प्रपश्यसि ॥ १२.१४१.४७ ॥

"I am Viśvāmitra, long-lived one; I have come, I am hungry. O man of good understanding, do not kill me, if you see rightly."

12.141.48

चण्डालस्तद्वचः श्रुत्वा महर्षेर्भावितात्मनः ।
शयनादुपसंभ्रान्त उद्ययौ प्रति तं ततः ॥ १२.१४१.४८ ॥

Hearing those words of the great sage of purified soul, the outcaste, badly startled, rose from his bed and went toward him.

12.141.49

स विसृज्याश्रु नेत्राभ्यां बहुमानात्कृताञ्जलिः ।
उवाच कौशिकं रात्रौ ब्रह्मन्किं ते चिकीर्षितम् ॥ १२.१४१.४९ ॥

Shedding tears from his eyes, with palms joined in great respect, he said to Kauśika at night: "O brahmin, what do you intend to do?"

12.141.50

विश्वामित्रस्तु मातङ्गमुवाच परिसान्त्वयन् ।
क्षुधितोऽन्तर्गतप्राणो हरिष्यामि श्वजाघनीम् ॥ १२.१४१.५० ॥

But Viśvāmitra, consoling Mātaṅga, said: "Hungry, my life-breath sunk within, I will take the dog's haunch."

12.141.51

क्षुधितः कलुषं यातो नास्ति ह्रीरशनार्थिनः ।
क्षुच्च मां दूषयत्यत्र हरिष्यामि श्वजाघनीम् ॥ १२.१४१.५१ ॥

The hungry man falls into sin; in one who seeks food there is no shame. Here hunger defiles me; I will take the dog's haunch.

12.141.52

अवसीदन्ति मे प्राणाः स्मृतिर्मे नश्यति क्षुधा ।
दुर्बलो नष्टसंज्ञश्च भक्ष्याभक्ष्यविवर्जितः।
सोधर्मं बुध्यमानोऽपि हरिष्यामि श्वजाघनीम् ॥ १२.१४१.५२ ॥

My life-breaths sink away; my memory is lost to hunger. Weak and with consciousness gone, having lost the distinction between edible and inedible, though I understand duty, I will take the dog's haunch.

12.141.53

यदा भैक्षं न विन्दामि युष्माकमहमालये ।
तदा बुद्धिः कृता पापे हरिष्यामि श्वजाघनीम् ॥ १२.१४१.५३ ॥

When I did not find alms at your dwelling, then, O sinful one, the resolve was made: I will take the dog's haunch.

12.141.54

अग्निर्मुखं पुरोधाश्च देवानां शुचिषाङ्विभुः ।
यथा च सर्वभुग्ब्रह्मा तथा मां विद्धि धर्मतः ॥ १२.१४१.५४ ॥

Agni is the mouth and chief priest of the gods, Śuciṣāk and mighty; and as Brahmā is the all-consuming one, so know me according to dharma.

12.141.55

तमुवाच स चण्डालो महर्षे शृणु मे वचः ।
श्रुत्वा तथा तमातिष्ठ यथा धर्मो न हीयते ॥ १२.१४१.५५ ॥

That outcast said to him: O great sage, listen to my words. Having heard them, abide by them so that dharma is not lost.

12.141.56

धर्मं तवापि विप्रर्षे शृणु यत्ते ब्रवीम्यहम् ॥ १२.१४१.५६ ॥

O sage among Brahmins, listen also concerning your own dharma; listen to what I tell you.

12.141.57

मृगाणामधमं श्वानं प्रवदन्ति मनीषिणः ।
तस्याप्यधम उद्देशः शरीरस्य तु जाघी ॥ १२.१४१.५७ ॥

The wise call the dog the lowest of animals, and the lowest part of its body is the thigh.

12.141.58

नेदं सम्यग्व्यवसितं महर्षे कर्म गर्हितम् ।
चण्डालस्वस्य हरणमभक्ष्यस्य विशेषतः ॥ १२.१४१.५८ ॥

O great sage, this deed is not rightly resolved and is reprehensible: taking what belongs to an outcast, and especially what is not fit to be eaten.

12.141.59

साध्वन्यमनुपश्य त्वमुपायं प्राणधारणे ।
श्वमांसलोभात्तपसो नाशस्ते स्यान्महामुने ॥ १२.१४१.५९ ॥

O great sage, consider well some other means of sustaining life; from greed for dog-flesh your asceticism would be destroyed.

12.141.60

जानता विहितो मार्गो न कार्यो धर्मसंकरः ।
मा स्म धर्मं परित्याक्षीस्त्वं हि धर्मविदुत्तमः ॥ १२.१४१.६० ॥

One who knows should follow the prescribed path and not cause a confusion of dharma. Do not abandon dharma, for you are the best among those who know dharma.

12.141.61

विश्वामित्रस्ततो राजन्नित्युक्तो भरतर्षभ ।
क्षुधार्तः प्रत्युवाचेदं पुनरेव महामुनिः ॥ १२.१४१.६१ ॥

Then, O king, O bull of the Bharatas, thus addressed, the sage Viśvāmitra, tormented by hunger, replied again in these words.

12.141.62

निराहारस्य सुमहान्मम कालोऽभिधावतः ।
न विद्यतेऽप्युपायश्च कश्चिन्मे प्राणधारणे ॥ १२.१४१.६२ ॥

Without food, a very long time has passed for me as I wander, and there is no means at all to sustain my life.

12.141.63

येनकेन विशेषेण कर्मणा येनकेनचित् ।
उज्जिहीर्षे सीदमानः समर्थो धर्ममाचरेत् ॥ १२.१४१.६३ ॥

By whatever means, and especially by whatever action, I, sinking in distress, wish to raise myself up; one who is capable should practise dharma.

12.141.64

ऐन्द्रो धर्मः क्षत्रियाणां ब्राह्मणानामथाग्निकः ।
ब्रह्मवह्निर्मम बलं भोक्ष्यामि शमयन्क्षुधाम् ॥ १२.१४१.६४ ॥

The duty of the kṣatriyas belongs to Indra and that of the brahmins to Agni; the fire of the Veda is my strength, and I shall eat to quell my hunger.

12.141.65

यथायथैव जीवेद्धि तत्कर्तव्यमहेलया ।
जीवितं मरणाच्छ्रेयो जीवन्धर्ममवाप्नुयात् ॥ १२.१४१.६५ ॥

One must live in whatever way one can, for that is the duty, without contempt; life is better than death, for only the living can attain dharma.

12.141.66

सोऽहं जीवितमाकाङ्क्षन्नभक्ष्यस्यापि भक्षणम् ।
व्यवस्ये बुद्धिपूर्वं वै तद्भवाननुमन्यताम् ॥ १२.१४१.६६ ॥

I, desiring to live, now resolve deliberately to eat even what is not to be eaten; may your honour consent to it.

12.141.67

जीवन्धर्मं चरिष्यामि प्रणोत्स्याम्यशुभानि तु ।
तपोभिर्विद्यया चैव ज्योतींषीव महत्तमः ॥ १२.१४१.६७ ॥

While I live, I will practise dharma and drive away evils by austerity and knowledge, as lights drive away the great darkness.

12.141.68

नैतत्खादन्प्राप्स्यसे प्राणमद्य ।
नायुर्दीर्घं नामृतस्येव तृप्तिम्।
भिक्षामन्यां भिक्ष मा ते मनोस्तु ।
श्वभक्षणे श्वा ह्यभक्ष्यो द्विजानाम् ॥ १२.१४१.६८ ॥

By eating this you will not obtain life today, nor a long life, nor satisfaction like nectar. Beg for other alms; let your mind not be set on this; for the twice-born, a dog is not to be eaten.

12.141.69

न दुर्भिक्षे सुलभं मांसमन्य ।
च्छ्वपाकमन्ये न च मेऽस्ति वित्तम।
क्षुघार्तश्चाहमगतिर्निराशः ।
श्वजाघनीं ष़ड्सात्साधु मन्ये ॥ १२.१४१.६९ ॥

In famine, meat is not easy to get elsewhere, except from one who cooks dogs; and I have no wealth. Afflicted by hunger, without refuge and hopeless, I consider the dog's haunch six times better.

12.141.70

पञ्च पञ्चनखा भक्ष्या ब्रह्मक्षत्रस्य वै विशः ।
शल्यकः श्वाविधो गोधा शशः कूर्मश्च पञ्चमः।
यदि शास्त्रं प्रमाणं ते माऽभक्ष्ये वै मनः कृथाः ॥ १२.१४१.७० ॥

Five animals with five claws are fit to be eaten by the Brahmin, the Kṣatriya and the Vaiśya: the porcupine, the śvāvidh, the monitor lizard, the hare, and the tortoise as the fifth. If the scripture is your authority, do not set your mind on what is not to be eaten.

12.141.71

अगस्त्येनासुरो जग्धो वातापिः क्षुधितेन वै ।
अहमापद्गतः क्षुब्धो भक्षयिष्ये श्वजाघनीम् ॥ १२.१४१.७१ ॥

Agastya, being hungry, ate the asura Vātāpi. I, fallen into distress and agitated, shall eat the dog's haunch.

12.141.72

भिक्षामन्यामाहरेति न च कर्तुमिहार्हसि ।
न नूनं कार्यमेतद्वै हर कामं श्वजाघनीम् ॥ १२.१४१.७२ ॥

Bring some other alms; you should not do this here. This is certainly not a thing to be done. Take the dog's haunch if you desire it.

12.141.73

शिष्टा वै कारणं धर्मे तद्वृत्तमनुवर्तये ।
परां मेध्याशनादेनां भक्ष्यां मन्ये श्वजाघनीम् ॥ १२.१४१.७३ ॥

The learned are the authority in dharma, and I follow their conduct. I hold that this dog's haunch, even as supreme, is fit to be eaten, rather than pure food.

12.141.74

असद्भिर्यः समाचीर्णो न स धर्मः सनातनः ।
अकार्यमिह कार्यं वा मा छलेनाशुभं कृथाः ॥ १२.१४१.७४ ॥

That conduct practised by the wicked is not the eternal dharma. Whether a thing here ought not to be done or ought to be done, do not commit any evil deed through deceit.

12.141.75

न पातकं नावमतमृषिः सन्कर्तुमर्हति ।
समौ च श्वमृगौ मन्ये तस्माद्भोक्ष्ये श्वजाघनीम् ॥ १२.१४१.७५ ॥

Being a sage, I ought not to commit sin or disrespect. I consider the dog and the deer equal, and therefore I shall eat this dog's haunch.

12.141.76

यद्ब्राह्मणार्थे कृतमर्थिनेन ।
तेनर्षिणा तदभक्ष्यं न कामात्।
स वै धर्मो यत्र न पापमस्ति ।
सर्वैरुपायैर्गुरवो हि रक्ष्याः ॥ १२.१४१.७६ ॥

That which was done by that sage, who was in need, for the sake of a brahmin, was not food to be eaten from desire. That is dharma where there is no sin; teachers and elders must be protected by every means.

12.141.77

मित्रं च मे ब्राह्मणस्यायमात्मा ।
प्रियश्च मे पूज्यतमश्च लोके।
तद्भोक्तुकामोऽहमिमां जिहीर्षे ।
नृशंसानामीदृशानां न विभ्ये ॥ १२.१४१.७७ ॥

This is the friend of the brahmin and my own self; dear to me, and the most venerable in the world. Therefore, desiring to eat, I wish to take this one; I do not fear such cruel men.

12.141.78

कामं नरा जीवितं संत्यजन्ति ।
न चाभक्ष्ये क्वचित्कुर्वन्ति बुद्धिम्।
सर्वांश्च कामान्प्राप्नुवन्तीति विद्धि ।
स्वर्गे निवासात्सहते क्षुधां वै ॥ १२.१४१.७८ ॥

Men may willingly give up their lives, yet they never resolve to eat what is not to be eaten. Know that they obtain all their desires; for the sake of dwelling in heaven they endure hunger indeed.

12.141.79

स्थाने भवेत्स यशः प्रेत्यभावे ।
निःसंशयः कर्मणां वै विनाशः।
अहं पुनर्व्रतनित्यः शमात्मा ।
मूलं रक्ष्यं भक्षयिष्याम्यभक्ष्यम् ॥ १२.१४१.७९ ॥

In the next world that fame would indeed be fitting; the destruction of deeds is beyond doubt. But I am constant in vows, of a tranquil self; I shall eat the roots that are to be protected, I shall eat what is not to be eaten.

12.141.80

बुद्ध्यात्मके व्यक्तमस्तीति सृष्टो ।
मोक्षात्मके त्वं यथा शिष्टचक्षुः।
यद्यप्येतत्संशयाच्च त्रपामि ।
नाहं भविष्यामि यथा न माया ॥ १२.१४१.८० ॥

In the nature of intellect it is manifest that you have been created; in the nature of liberation you are as one having the eye of the learned. Although I am ashamed of this doubt, I shall not become like illusion.

12.141.81

गोपनीयमिदं दुःखमिति मे निश्चिता मतिः ।
दुष्कृतं ब्राह्मणं सन्तं यस्त्वामहमुपालभे ॥ १२.१४१.८१ ॥

This sorrow ought to be concealed, so my mind is resolved. Being a brahmin, I reproach you, who have done evil.

12.141.82

पिबन्त्येवोदकं गावो मण्डूकेषु रुवत्स्वपि ।
न तेऽधिकारो धर्मेऽस्ति वा भूरात्मप्रशंसकः ॥ १२.१४१.८२ ॥

Cows drink water even while the frogs croak. You have no authority in dharma; or rather, O earth, you are one who praises himself.

12.141.83

सुहृद्भूत्वाऽनुशोचे त्वां कृपा हि त्वयि मे द्विज ।
तदिदं श्रेय आधत्स्व मा लोभे चेत आदधाः ॥ १२.१४१.८३ ॥

Being your friend, I grieve for you, O twice-born one, for I feel compassion toward you. Therefore take up this good; do not set your mind on greed.

12.141.84

सृहृन्मे त्वं सुखेप्सुश्चेदापदो मां समुद्धर ।
जामऽहं धर्मतोऽऽत्मानमुत्सृजेमां श्वजाघनीम् ॥ १२.१४१.८४ ॥

If you are my friend and desire happiness, rescue me from calamity. Should I, in accordance with dharma, give up myself for this dog's haunch?

12.141.85

नैवोत्सहे भवतो दातुमेतां ।
नोपेक्षितुं ह्रियमाणं स्वमन्नम्।
उभौ स्यावः श्वमलेनानुलिप्तौ ।
दाता चाहं ब्राह्मणस्त्वं प्रतीच्छम् ॥ १२.१४१.८५ ॥

I do not have the courage to give this to you, nor can I ignore my own food being carried away. We would both be smeared with dog-filth. I am the giver and you are a brahmin; accept it.

12.141.86

अद्याहमेतद्वॄजिनं कर्म कृत्वा ।
जीवंश्चरिष्यामि महापवित्रम्।
संपूतात्मा धर्ममेवाभिपत्स्ये ।
यदेतयोर्गुरु तद्वै ब्रवीहि ॥ १२.१४१.८६ ॥

Today I shall do this wicked deed and live on; then, supremely purified in self, I shall attain dharma itself. Tell me which of these two is the heavier.

12.141.87

आत्मैव साक्षी किल धर्मकृत्ये ।
त्वमेव जानासि यदत्र दुष्कृतम्।
यो ह्याद्रियाद्भक्ष्यमिति श्वमांसं ।
मन्ये न तस्यास्ति विवर्जनीयम् ॥ १२.१४१.८७ ॥

In acts of dharma the self alone is the witness; you yourself know what is wrongdoing here. I think that for one who respects dog-flesh as food, nothing is to be avoided.

12.141.88

उपधानैः साधते नापि दोषः ।
कार्ये सिद्धे मित्र नात्रापवादः।
अस्मिन्नहिंसा नानृते वाक्यलेशो ।
भक्ष्यक्रिया यत्र न तद्गरीयः ॥ १२.१४१.८८ ॥

If a matter is accomplished by means of stratagems, no fault attaches to it. Friend, once the task is achieved there is no reproach here. In this there is no violence, and not the slightest trace of falsehood in speech; where the act of eating is concerned, that is no weightier.