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महाभारतः       mahābhārataḥ - book-3, chapter-197

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मार्कण्डेय उवाच ।
कश्चिद्द्विजातिप्रवरो वेदाध्यायी तपोधनः ।
तपस्वी धर्मशीलश्च कौशिको नाम भारत ॥१॥
1. mārkaṇḍeya uvāca ,
kaściddvijātipravaro vedādhyāyī tapodhanaḥ ,
tapasvī dharmaśīlaśca kauśiko nāma bhārata.
1. Mārkaṇḍeya uvāca | kaścit dvijātipravaraḥ vedādhyāyī
tapodhanaḥ | tapasvī dharmaśīlaḥ ca kauśikaḥ nāma bhārata
1. Mārkaṇḍeya said: "O Bhārata, there was once a certain excellent Brahmin (dvijātipravara) named Kauśika, who was devoted to Vedic studies, whose wealth was asceticism (tapas), and who was a spiritual ascetic (tapasvin) and virtuous (dharmaśīla)."
साङ्गोपनिषदान्वेदानधीते द्विजसत्तमः ।
स वृक्षमूले कस्मिंश्चिद्वेदानुच्चारयन्स्थितः ॥२॥
2. sāṅgopaniṣadānvedānadhīte dvijasattamaḥ ,
sa vṛkṣamūle kasmiṁścidvedānuccārayansthitaḥ.
2. sāṅgopaniṣadān vedān adhīte dvijasattamaḥ | saḥ
vṛkṣamūle kasmiṃścit vedān uccārayan sthitaḥ
2. That excellent Brahmin (dvijasattama) studied the Vedas along with their auxiliary texts (aṅgas) and Upaniṣads. He was once staying at the root of a certain tree, reciting the Vedas.
उपरिष्टाच्च वृक्षस्य बलाका संन्यलीयत ।
तया पुरीषमुत्सृष्टं ब्राह्मणस्य तदोपरि ॥३॥
3. upariṣṭācca vṛkṣasya balākā saṁnyalīyata ,
tayā purīṣamutsṛṣṭaṁ brāhmaṇasya tadopari.
3. upariṣṭāt ca vṛkṣasya balākā saṃnyalīyata |
tayā purīṣam utsṛṣṭam brāhmaṇasya tadā upari
3. And above the tree, a crane (balākā) had settled. Then, by her, droppings were released upon the Brahmin.
तामवेक्ष्य ततः क्रुद्धः समपध्यायत द्विजः ।
भृशं क्रोधाभिभूतेन बलाका सा निरीक्षिता ॥४॥
4. tāmavekṣya tataḥ kruddhaḥ samapadhyāyata dvijaḥ ,
bhṛśaṁ krodhābhibhūtena balākā sā nirīkṣitā.
4. tām avekṣya tataḥ kruddhaḥ samapadhyāyata dvijaḥ
| bhṛśam krodhābhibhūtena balākā sā nirīkṣitā
4. Having seen her, the Brahmin then became enraged and intensely concentrated (on her, implying a curse). Overwhelmed by great anger (krodhābhibhūta), that crane (balākā) was stared at by him.
अपध्याता च विप्रेण न्यपतद्वसुधातले ।
बलाकां पतितां दृष्ट्वा गतसत्त्वामचेतनाम् ।
कारुण्यादभिसंतप्तः पर्यशोचत तां द्विजः ॥५॥
5. apadhyātā ca vipreṇa nyapatadvasudhātale ,
balākāṁ patitāṁ dṛṣṭvā gatasattvāmacetanām ,
kāruṇyādabhisaṁtaptaḥ paryaśocata tāṁ dvijaḥ.
5. apadhyātā ca vipreṇa nyapatat
vasudhātale balākām patitām dṛṣṭvā
gatasattvām acetanām kāruṇyāt
abhisaṃtaptaḥ paryaśocata tām dvijaḥ
5. Cursed by the Brahmin, she fell to the ground. Seeing that crane fallen, lifeless, and unconscious, the Brahmin, greatly distressed out of compassion, lamented for her.
अकार्यं कृतवानस्मि रागद्वेषबलात्कृतः ।
इत्युक्त्वा बहुशो विद्वान्ग्रामं भैक्षाय संश्रितः ॥६॥
6. akāryaṁ kṛtavānasmi rāgadveṣabalātkṛtaḥ ,
ityuktvā bahuśo vidvāngrāmaṁ bhaikṣāya saṁśritaḥ.
6. akāryam kṛtavān asmi rāgadveṣabalātkṛtaḥ iti
uktvā bahuśaḥ vidvān grāmam bhaikṣāya saṃśritaḥ
6. "I have committed an improper act, compelled by passion and hatred." Having said this repeatedly, the wise (Brahmin) resorted to the village for alms.
ग्रामे शुचीनि प्रचरन्कुलानि भरतर्षभ ।
प्रविष्टस्तत्कुलं यत्र पूर्वं चरितवांस्तु सः ॥७॥
7. grāme śucīni pracarankulāni bharatarṣabha ,
praviṣṭastatkulaṁ yatra pūrvaṁ caritavāṁstu saḥ.
7. grāme śucīni pracaran kulāni bharatarṣabha
praviṣṭaḥ tat kulam yatra pūrvam caritavān tu saḥ
7. O best among the Bhāratas (bharatarṣabha), while wandering among the pure households in the village, he entered that very household where he had previously been.
देहीति याचमानो वै तिष्ठेत्युक्तः स्त्रिया ततः ।
शौचं तु यावत्कुरुते भाजनस्य कुटुम्बिनी ॥८॥
8. dehīti yācamāno vai tiṣṭhetyuktaḥ striyā tataḥ ,
śaucaṁ tu yāvatkurute bhājanasya kuṭumbinī.
8. dehi iti yācamānaḥ vai tiṣṭha iti uktaḥ striyā
tataḥ śaucam tu yāvat kurute bhājanasya kuṭumbinī
8. Begging 'Give!', he was indeed told 'Wait!' by a woman. Then, while the housewife was cleaning the vessel...
एतस्मिन्नन्तरे राजन्क्षुधासंपीडितो भृशम् ।
भर्ता प्रविष्टः सहसा तस्या भरतसत्तम ॥९॥
9. etasminnantare rājankṣudhāsaṁpīḍito bhṛśam ,
bhartā praviṣṭaḥ sahasā tasyā bharatasattama.
9. etasmin antare rājan kṣudhāsampīḍitaḥ bhṛśam
bhartā praviṣṭaḥ sahasā tasyāḥ bharatasattama
9. Meanwhile, O King, O best of Bharatas, her husband, greatly afflicted by hunger, suddenly entered.
सा तु दृष्ट्वा पतिं साध्वी ब्राह्मणं व्यपहाय तम् ।
पाद्यमाचमनीयं च ददौ भर्त्रे तथासनम् ॥१०॥
10. sā tu dṛṣṭvā patiṁ sādhvī brāhmaṇaṁ vyapahāya tam ,
pādyamācamanīyaṁ ca dadau bhartre tathāsanam.
10. sā tu dṛṣṭvā patim sādhvī brāhmaṇam vyapahāya tam
pādyam ācamanīyam ca dadau bhartre tathā āsanam
10. But she, that virtuous woman, having seen her husband, dismissed that Brahmin. She then gave water for his feet, water for sipping, and also a seat to her husband.
प्रह्वा पर्यचरच्चापि भर्तारमसितेक्षणा ।
आहारेणाथ भक्ष्यैश्च वाक्यैः सुमधुरैस्तथा ॥११॥
11. prahvā paryacaraccāpi bhartāramasitekṣaṇā ,
āhāreṇātha bhakṣyaiśca vākyaiḥ sumadhuraistathā.
11. prahvā paryacarat ca api bhartāram asitekṣaṇā
āhāreṇa atha bhakṣyaiḥ ca vākyaiḥ sumadhuraiḥ tathā
11. Then, that dark-eyed, humble woman also served her husband with food, eatables, and very sweet words.
उच्छिष्टं भुञ्जते भर्तुः सा तु नित्यं युधिष्ठिर ।
दैवतं च पतिं मेने भर्तुश्चित्तानुसारिणी ॥१२॥
12. ucchiṣṭaṁ bhuñjate bhartuḥ sā tu nityaṁ yudhiṣṭhira ,
daivataṁ ca patiṁ mene bhartuścittānusāriṇī.
12. ucchiṣṭam bhuñjate bhartuḥ sā tu nityam yudhiṣṭhira
daivatam ca patim mene bhartuḥ cittānusāriṇī
12. But she, O Yudhishthira, always eats the remnants of her husband's food. She considered her husband as her deity, being compliant with his thoughts.
न कर्मणा न मनसा नात्यश्नान्नापि चापिबत् ।
तं सर्वभावोपगता पतिशुश्रूषणे रता ॥१३॥
13. na karmaṇā na manasā nātyaśnānnāpi cāpibat ,
taṁ sarvabhāvopagatā patiśuśrūṣaṇe ratā.
13. na karmaṇā na manasā na ati-aśnan na api ca apibat
tam sarva-bhāva-upagatā pati-śuśrūṣaṇe ratā
13. She engaged in no (selfish) action (karma) or thought, neither did she eat excessively nor drink. With all her heart completely dedicated to him, she was devoted to the service of her husband.
साध्वाचारा शुचिर्दक्षा कुटुम्बस्य हितैषिणी ।
भर्तुश्चापि हितं यत्तत्सततं सानुवर्तते ॥१४॥
14. sādhvācārā śucirdakṣā kuṭumbasya hitaiṣiṇī ,
bhartuścāpi hitaṁ yattatsatataṁ sānuvartate.
14. sādhu-ācārā śuciḥ dakṣā kuṭumbasya hita-eṣiṇī
bhartuḥ ca api hitam yat tat satatam sā anu-vartate
14. She possessed good conduct, was pure and diligent, and wished well for her family. Whatever was beneficial for her husband, she constantly conformed to that.
देवतातिथिभृत्यानां श्वश्रूश्वशुरयोस्तथा ।
शुश्रूषणपरा नित्यं सततं संयतेन्द्रिया ॥१५॥
15. devatātithibhṛtyānāṁ śvaśrūśvaśurayostathā ,
śuśrūṣaṇaparā nityaṁ satataṁ saṁyatendriyā.
15. devatā-atithi-bhṛtyānām śvaśrū-śvaśurayoḥ tathā
śuśrūṣaṇa-parā nityam satatam saṃyata-indriyā
15. She was always and constantly devoted to serving deities, guests, and servants, as well as her mother-in-law and father-in-law, keeping her senses (indriyas) restrained.
सा ब्राह्मणं तदा दृष्ट्वा संस्थितं भैक्षकाङ्क्षिणम् ।
कुर्वती पतिशुश्रूषां सस्माराथ शुभेक्षणा ॥१६॥
16. sā brāhmaṇaṁ tadā dṛṣṭvā saṁsthitaṁ bhaikṣakāṅkṣiṇam ,
kurvatī patiśuśrūṣāṁ sasmārātha śubhekṣaṇā.
16. sā brāhmaṇam tadā dṛṣṭvā saṃsthitam bhaikṣaka-ākāṅkṣiṇam
kurvatī pati-śuśrūṣām sasmāra atha śubha-īkṣaṇā
16. She, whose gaze was auspicious, then remembered (something), after seeing a Brahmin who was standing there seeking alms, while she was engaged in the service of her husband.
व्रीडिता साभवत्साध्वी तदा भरतसत्तम ।
भिक्षामादाय विप्राय निर्जगाम यशस्विनी ॥१७॥
17. vrīḍitā sābhavatsādhvī tadā bharatasattama ,
bhikṣāmādāya viprāya nirjagāma yaśasvinī.
17. vrīḍitā sā abhavat sādhvī tadā bharatasattama
bhikṣām ādāya viprāya nirjagāma yaśasvinī
17. O best of Bharatas, that chaste and renowned woman, having become embarrassed, then took the alms and went out to the brahmin.
ब्राह्मण उवाच ।
किमिदं भवति त्वं मां तिष्ठेत्युक्त्वा वराङ्गने ।
उपरोधं कृतवती न विसर्जितवत्यसि ॥१८॥
18. brāhmaṇa uvāca ,
kimidaṁ bhavati tvaṁ māṁ tiṣṭhetyuktvā varāṅgane ,
uparodhaṁ kṛtavatī na visarjitavatyasi.
18. brāhmaṇaḥ uvāca kim idam bhavati tvam mām tiṣṭha iti
uktvā varāṅgane uparodham kṛtavatī na visarjitavatī asi
18. The brahmin said, 'O beautiful woman, what is this? You instructed me to stay, but you have caused a delay and have not dismissed me.'
मार्कण्डेय उवाच ।
ब्राह्मणं क्रोधसंतप्तं ज्वलन्तमिव तेजसा ।
दृष्ट्वा साध्वी मनुष्येन्द्र सान्त्वपूर्वं वचोऽब्रवीत् ॥१९॥
19. mārkaṇḍeya uvāca ,
brāhmaṇaṁ krodhasaṁtaptaṁ jvalantamiva tejasā ,
dṛṣṭvā sādhvī manuṣyendra sāntvapūrvaṁ vaco'bravīt.
19. mārkaṇḍeyaḥ uvāca brāhmaṇam krodhasaṃtaptam jvalantam iva
tejasā dṛṣṭvā sādhvī manuṣyendra sāntvapūrvam vacaḥ abravīt
19. Markandeya said, 'O king of men, when the chaste woman saw the brahmin, who was burning with anger as if blazing with his radiance, she spoke to him with comforting words.'
क्षन्तुमर्हसि मे विप्र भर्ता मे दैवतं महत् ।
स चापि क्षुधितः श्रान्तः प्राप्तः शुश्रूषितो मया ॥२०॥
20. kṣantumarhasi me vipra bhartā me daivataṁ mahat ,
sa cāpi kṣudhitaḥ śrāntaḥ prāptaḥ śuśrūṣito mayā.
20. kṣantum arhasi me vipra bhartā me daivatam mahat
saḥ ca api kṣudhitaḥ śrāntaḥ prāptaḥ śuśrūṣitaḥ mayā
20. O brahmin, you should forgive me. My husband is like a great god to me. He has arrived, hungry and tired, and I have served him.
ब्राह्मण उवाच ।
ब्राह्मणा न गरीयांसो गरीयांस्ते पतिः कृतः ।
गृहस्थधर्मे वर्तन्ती ब्राह्मणानवमन्यसे ॥२१॥
21. brāhmaṇa uvāca ,
brāhmaṇā na garīyāṁso garīyāṁste patiḥ kṛtaḥ ,
gṛhasthadharme vartantī brāhmaṇānavamanyase.
21. brāhmaṇaḥ uvāca brāhmaṇāḥ na garīyāṃsaḥ garīyān te
patiḥ kṛtaḥ gṛhasthadharme vartantī brāhmaṇān avamanyase
21. The Brahmin said, "Brahmins are not more venerable; indeed, your husband has been made more venerable than they. You, who are observing the natural law (dharma) of a householder, are disrespecting Brahmins."
इन्द्रोऽप्येषां प्रणमते किं पुनर्मानुषा भुवि ।
अवलिप्ते न जानीषे वृद्धानां न श्रुतं त्वया ।
ब्राह्मणा ह्यग्निसदृशा दहेयुः पृथिवीमपि ॥२२॥
22. indro'pyeṣāṁ praṇamate kiṁ punarmānuṣā bhuvi ,
avalipte na jānīṣe vṛddhānāṁ na śrutaṁ tvayā ,
brāhmaṇā hyagnisadṛśā daheyuḥ pṛthivīmapi.
22. indraḥ api eṣām praṇamate kim punaḥ
mānuṣāḥ bhuvi avalipte na jānīṣe
vṛddhānām na śrutam tvayā brāhmaṇāḥ
hi agnisadṛśāḥ daheyuḥ pṛthivīm api
22. Even Indra bows to them; how much more, then, should humans on earth? O arrogant one, you neither know this, nor have you heard the wisdom of the elders. Indeed, Brahmins are like fire; they could burn even the earth.
स्त्र्युवाच ।
नावजानाम्यहं विप्रान्देवैस्तुल्यान्मनस्विनः ।
अपराधमिमं विप्र क्षन्तुमर्हसि मेऽनघ ॥२३॥
23. stryuvāca ,
nāvajānāmyahaṁ viprāndevaistulyānmanasvinaḥ ,
aparādhamimaṁ vipra kṣantumarhasi me'nagha.
23. strī uvāca na avajānāmi aham viprān devaiḥ tulyān
manasvinaḥ aparādham imam vipra kṣantum arhasi me anagha
23. The woman said, "I do not disrespect Brahmins, who are sagacious and equal to the gods. O sinless Brahmin, please forgive me for this offense."
जानामि तेजो विप्राणां महाभाग्यं च धीमताम् ।
अपेयः सागरः क्रोधात्कृतो हि लवणोदकः ॥२४॥
24. jānāmi tejo viprāṇāṁ mahābhāgyaṁ ca dhīmatām ,
apeyaḥ sāgaraḥ krodhātkṛto hi lavaṇodakaḥ.
24. jānāmi tejaḥ viprāṇām mahābhāgyam ca dhīmatām
apeyaḥ sāgaraḥ krodhāt kṛtaḥ hi lavaṇodakaḥ
24. I know the spiritual power of Brahmins and the great auspiciousness of the wise. Indeed, the ocean was made undrinkable salty water out of wrath.
तथैव दीप्ततपसां मुनीनां भावितात्मनाम् ।
येषां क्रोधाग्निरद्यापि दण्डके नोपशाम्यति ॥२५॥
25. tathaiva dīptatapasāṁ munīnāṁ bhāvitātmanām ,
yeṣāṁ krodhāgniradyāpi daṇḍake nopaśāmyati.
25. tathā eva dīptatapasām munīnām bhāvitātmanām
yeṣām krodhāgniḥ adya api daṇḍake na upaśāmyati
25. Similarly, the fire of anger of those sages, whose austerities (tapas) are intense and whose inner selves (ātman) are cultivated, still does not subside even today in the Daṇḍaka forest.
ब्राह्मणानां परिभवाद्वातापिश्च दुरात्मवान् ।
अगस्त्यमृषिमासाद्य जीर्णः क्रूरो महासुरः ॥२६॥
26. brāhmaṇānāṁ paribhavādvātāpiśca durātmavān ,
agastyamṛṣimāsādya jīrṇaḥ krūro mahāsuraḥ.
26. brāhmaṇānām paribhavāt vātāpiḥ ca durātmavān
agastyam ṛṣim āsādya jīrṇaḥ krūraḥ mahāsuraḥ
26. And due to the insult to the Brahmins, the evil-minded Vātāpi, that cruel great demon, was consumed after approaching the sage Agastya.
प्रभावा बहवश्चापि श्रूयन्ते ब्रह्मवादिनाम् ।
क्रोधः सुविपुलो ब्रह्मन्प्रसादश्च महात्मनाम् ॥२७॥
27. prabhāvā bahavaścāpi śrūyante brahmavādinām ,
krodhaḥ suvipulo brahmanprasādaśca mahātmanām.
27. prabhāvāḥ bahavaḥ ca api śrūyante brahmavādinām
krodhaḥ suvipulaḥ brahman prasādaḥ ca mahātmanām
27. O Brahmin, many powers (prabhāva) of those who speak of the Absolute Truth (brahman) are indeed heard. The anger of great souls (ātman) is immense, and so is their grace.
अस्मिंस्त्वतिक्रमे ब्रह्मन्क्षन्तुमर्हसि मेऽनघ ।
पतिशुश्रूषया धर्मो यः स मे रोचते द्विज ॥२८॥
28. asmiṁstvatikrame brahmankṣantumarhasi me'nagha ,
patiśuśrūṣayā dharmo yaḥ sa me rocate dvija.
28. asmin tu atikrame brahman kṣantum arhasi me anagha
patiśuśrūṣayā dharmaḥ yaḥ saḥ me rocate dvija
28. But regarding this transgression, O sinless one (anagha) and Brahmin, you ought to forgive me. O twice-born one (dvija), the duty (dharma) which consists of serving one's husband, that is what pleases me.
दैवतेष्वपि सर्वेषु भर्ता मे दैवतं परम् ।
अविशेषेण तस्याहं कुर्यां धर्मं द्विजोत्तम ॥२९॥
29. daivateṣvapi sarveṣu bhartā me daivataṁ param ,
aviśeṣeṇa tasyāhaṁ kuryāṁ dharmaṁ dvijottama.
29. daivateṣu api sarveṣu bhartā me daivatam param
aviśeṣeṇa tasya aham kuryām dharmam dvijottama
29. Among all deities, my husband is my supreme deity. I impartially fulfill my natural law (dharma) towards him, O best of the twice-born.
शुश्रूषायाः फलं पश्य पत्युर्ब्राह्मण यादृशम् ।
बलाका हि त्वया दग्धा रोषात्तद्विदितं मम ॥३०॥
30. śuśrūṣāyāḥ phalaṁ paśya patyurbrāhmaṇa yādṛśam ,
balākā hi tvayā dagdhā roṣāttadviditaṁ mama.
30. śuśrūṣāyāḥ phalam paśya patyuḥ brāhmaṇa yādṛśam
balākā hi tvayā dagdhā roṣāt tat viditam mama
30. Behold, O Brahmin, the kind of reward (that comes from) dedicated service to one's husband. For a crane was indeed incinerated by you out of wrath; that is known to me.
क्रोधः शत्रुः शरीरस्थो मनुष्याणां द्विजोत्तम ।
यः क्रोधमोहौ त्यजति तं देवा ब्राह्मणं विदुः ॥३१॥
31. krodhaḥ śatruḥ śarīrastho manuṣyāṇāṁ dvijottama ,
yaḥ krodhamohau tyajati taṁ devā brāhmaṇaṁ viduḥ.
31. krodhaḥ śatruḥ śarīrasthaḥ manuṣyāṇām dvijottama
yaḥ krodhamohau tyajati tam devā brāhmaṇam viduḥ
31. Anger is an enemy residing within the bodies of human beings, O best of the twice-born. The gods recognize him as a Brahmin who abandons both anger and delusion.
यो वदेदिह सत्यानि गुरुं संतोषयेत च ।
हिंसितश्च न हिंसेत तं देवा ब्राह्मणं विदुः ॥३२॥
32. yo vadediha satyāni guruṁ saṁtoṣayeta ca ,
hiṁsitaśca na hiṁseta taṁ devā brāhmaṇaṁ viduḥ.
32. yaḥ vadet iha satyāni gurum santoṣayeta ca
hiṃsitaḥ ca na hiṃseta tam devā brāhmaṇam viduḥ
32. He who speaks what is true in this world, and pleases his preceptor (guru), and who, even when harmed, does not inflict harm, him the gods recognize as a Brahmin.
जितेन्द्रियो धर्मपरः स्वाध्यायनिरतः शुचिः ।
कामक्रोधौ वशे यस्य तं देवा ब्राह्मणं विदुः ॥३३॥
33. jitendriyo dharmaparaḥ svādhyāyanirataḥ śuciḥ ,
kāmakrodhau vaśe yasya taṁ devā brāhmaṇaṁ viduḥ.
33. jitendriyaḥ dharmaparaḥ svādhyāyanirataḥ śuciḥ
kāmakrodhau vaśe yasya taṃ devāḥ brāhmaṇam viduḥ
33. The gods know him as a true brahmin who has controlled his senses, is devoted to natural law (dharma), diligently engages in self-study (svādhyāya), is pure, and keeps both desire and anger under his command.
यस्य चात्मसमो लोको धर्मज्ञस्य मनस्विनः ।
सर्वधर्मेषु च रतस्तं देवा ब्राह्मणं विदुः ॥३४॥
34. yasya cātmasamo loko dharmajñasya manasvinaḥ ,
sarvadharmeṣu ca ratastaṁ devā brāhmaṇaṁ viduḥ.
34. yasya ca ātmasamaḥ lokaḥ dharmajñasya manasvinaḥ
sarvadharmeṣu ca rataḥ taṃ devāḥ brāhmaṇam viduḥ
34. And the gods know him as a true brahmin whose entire world (all beings) is considered equal to his own self (ātman), who is a knower of natural law (dharma) and high-minded, and who is devoted to all aspects of natural law (dharma).
योऽध्यापयेदधीयीत यजेद्वा याजयीत वा ।
दद्याद्वापि यथाशक्ति तं देवा ब्राह्मणं विदुः ॥३५॥
35. yo'dhyāpayedadhīyīta yajedvā yājayīta vā ,
dadyādvāpi yathāśakti taṁ devā brāhmaṇaṁ viduḥ.
35. yaḥ adhyāpayet adhīyīta yajet vā yājayīta vā
dadyāt vā api yathāśakti tam devāḥ brāhmaṇam viduḥ
35. devāḥ yaḥ adhyāpayet adhīyīta vā yajet vā yājayīta
vā api yathāśakti dadyāt tam brāhmaṇam viduḥ
35. He who teaches or studies, or performs a Vedic ritual (yajña) or causes others to perform Vedic rituals, or even gives gifts according to his ability - him the gods recognize as a Brahmin.
ब्रह्मचारी च वेदान्यो अधीयीत द्विजोत्तमः ।
स्वाध्याये चाप्रमत्तो वै तं देवा ब्राह्मणं विदुः ॥३६॥
36. brahmacārī ca vedānyo adhīyīta dvijottamaḥ ,
svādhyāye cāpramatto vai taṁ devā brāhmaṇaṁ viduḥ.
36. brahmacārī ca vedān yaḥ adhīyīta dvijottamaḥ
svādhyāye ca apramattaḥ vai taṃ devāḥ brāhmaṇam viduḥ
36. The gods know him as a true brahmin who, being a student of sacred knowledge (brahman) and the best among the twice-born (dvija), would study the Vedas and is indeed vigilant in his self-study (svādhyāya).
यद्ब्राह्मणानां कुशलं तदेषां परिकीर्तयेत् ।
सत्यं तथा व्याहरतां नानृते रमते मनः ॥३७॥
37. yadbrāhmaṇānāṁ kuśalaṁ tadeṣāṁ parikīrtayet ,
satyaṁ tathā vyāharatāṁ nānṛte ramate manaḥ.
37. yat brāhmaṇānām kuśalam tat eṣām parikīrtayet
satyam tathā vyāharatām na anṛte ramate manaḥ
37. Whatever is beneficial for brahmins, one should declare that for them. Indeed, for those who speak the truth, the mind does not delight in falsehood.
धनं तु ब्राह्मणस्याहुः स्वाध्यायं दममार्जवम् ।
इन्द्रियाणां निग्रहं च शाश्वतं द्विजसत्तम ।
सत्यार्जवे धर्ममाहुः परं धर्मविदो जनाः ॥३८॥
38. dhanaṁ tu brāhmaṇasyāhuḥ svādhyāyaṁ damamārjavam ,
indriyāṇāṁ nigrahaṁ ca śāśvataṁ dvijasattama ,
satyārjave dharmamāhuḥ paraṁ dharmavido janāḥ.
38. dhanam tu brāhmaṇasya āhuḥ svādhyāyam
damam ārjavam indriyāṇām nigraham
ca śāśvatam dvijasattama satyārjave
dharmam āhuḥ param dharmavidaḥ janāḥ
38. Indeed, they declare the wealth of a brahmin (brāhmaṇa) to be self-study (svādhyāya), self-control, integrity, and eternal restraint of the senses, O best of twice-born ones (dvija). People who know the natural law (dharma) declare the supreme natural law (dharma) to be found in truth and integrity.
दुर्ज्ञेयः शाश्वतो धर्मः स तु सत्ये प्रतिष्ठितः ।
श्रुतिप्रमाणो धर्मः स्यादिति वृद्धानुशासनम् ॥३९॥
39. durjñeyaḥ śāśvato dharmaḥ sa tu satye pratiṣṭhitaḥ ,
śrutipramāṇo dharmaḥ syāditi vṛddhānuśāsanam.
39. durjñeyaḥ śāśvataḥ dharmaḥ saḥ tu satye pratiṣṭhitaḥ
śrutipramāṇaḥ dharmaḥ syāt iti vṛddhānuśāsanam
39. The eternal natural law (dharma) is difficult to comprehend. But it is established in truth. The natural law (dharma) should be based on the authority of scripture (śruti) - this is the teaching of the elders.
बहुधा दृश्यते धर्मः सूक्ष्म एव द्विजोत्तम ।
भवानपि च धर्मज्ञः स्वाध्यायनिरतः शुचिः ।
न तु तत्त्वेन भगवन्धर्मान्वेत्सीति मे मतिः ॥४०॥
40. bahudhā dṛśyate dharmaḥ sūkṣma eva dvijottama ,
bhavānapi ca dharmajñaḥ svādhyāyanirataḥ śuciḥ ,
na tu tattvena bhagavandharmānvetsīti me matiḥ.
40. bahudhā dṛśyate dharmaḥ sūkṣmaḥ eva
dvijottama bhavān api ca dharmajnaḥ
svādhyāyanirataḥ śuciḥ na tu tattvena
bhagavan dharmān vetsi iti me matiḥ
40. The natural law (dharma) is seen in many ways, and indeed, it is subtle, O best of twice-born ones (dvijottama)! You, sir, are also a knower of natural law (dharma), devoted to self-study (svādhyāya) and pure. However, O venerable one (bhagavan), it is my opinion that you do not truly know the various natural laws (dharma) in their essence.
मातापितृभ्यां शुश्रूषुः सत्यवादी जितेन्द्रियः ।
मिथिलायां वसन्व्याधः स ते धर्मान्प्रवक्ष्यति ।
तत्र गच्छस्व भद्रं ते यथाकामं द्विजोत्तम ॥४१॥
41. mātāpitṛbhyāṁ śuśrūṣuḥ satyavādī jitendriyaḥ ,
mithilāyāṁ vasanvyādhaḥ sa te dharmānpravakṣyati ,
tatra gacchasva bhadraṁ te yathākāmaṁ dvijottama.
41. mātāpitṛbhyām śuśrūṣuḥ satyavādī
jitendriyaḥ mithilāyām vasan vyādhaḥ saḥ
te dharmān pravakṣyati tatra gacchasva
bhadram te yathākāmam dvijottama
41. O best among brahmins (dvijottama), go there. May good fortune be with you. A fowler resides in Mithila who serves his parents, speaks the truth, and has conquered his senses. He will instruct you concerning the natural laws (dharma). You may proceed as you wish.
अत्युक्तमपि मे सर्वं क्षन्तुमर्हस्यनिन्दित ।
स्त्रियो ह्यवध्याः सर्वेषां ये धर्मविदुषो जनाः ॥४२॥
42. atyuktamapi me sarvaṁ kṣantumarhasyanindita ,
striyo hyavadhyāḥ sarveṣāṁ ye dharmaviduṣo janāḥ.
42. atiuktam api me sarvam kṣantum arhasi anindita
striyaḥ hi avadhyāḥ sarveṣām ye dharmaviduṣaḥ janāḥ
42. O blameless one (anindita), you should forgive all that was excessively spoken by me. For women are indeed inviolable for all those people who understand the natural law (dharma).
ब्राह्मण उवाच ।
प्रीतोऽस्मि तव भद्रं ते गतः क्रोधश्च शोभने ।
उपालम्भस्त्वया ह्युक्तो मम निःश्रेयसं परम् ।
स्वस्ति तेऽस्तु गमिष्यामि साधयिष्यामि शोभने ॥४३॥
43. brāhmaṇa uvāca ,
prīto'smi tava bhadraṁ te gataḥ krodhaśca śobhane ,
upālambhastvayā hyukto mama niḥśreyasaṁ param ,
svasti te'stu gamiṣyāmi sādhayiṣyāmi śobhane.
43. brāhmaṇaḥ uvāca prītaḥ asmi tava bhadram
te gataḥ krodhaḥ ca śobhane upālambhaḥ
tvayā hi uktaḥ mama niḥśreyasam param
svasti te astu gamiṣyāmi sādhayiṣyāmi śobhane
43. The brahmin said: 'I am pleased with you; may good fortune be yours. My anger has departed, O beautiful one (śobhane). The reproach you spoke was truly a supreme benefit for me. May there be welfare for you. I will now depart and achieve my purpose, O beautiful one (śobhane).'
मार्कण्डेय उवाच ।
तया विसृष्टो निर्गम्य स्वमेव भवनं ययौ ।
विनिन्दन्स द्विजोऽऽत्मानं कौशिको नरसत्तम ॥४४॥
44. mārkaṇḍeya uvāca ,
tayā visṛṣṭo nirgamya svameva bhavanaṁ yayau ,
vinindansa dvijo''tmānaṁ kauśiko narasattama.
44. mārkaṇḍeyaḥ uvāca tayā visṛṣṭaḥ nirgamya svam eva bhavanam
yayau vinindan saḥ dvijaḥ ātmānam kauśikaḥ narasattama
44. Mārkaṇḍeya said: 'Dismissed by her, that brahmin (dvija) Kauśika departed, returning to his own dwelling. O best among men (narasattama), he was blaming himself.'