भीष्म उवाच इत्युक्तः स तदा तेन तुलाधारेण धीमता। प्रोवाच वचनं धीमाजाजलिर्जपतां वरः॥
Thus accosted by the intelligent Tuladhara on that occasion, the highly intelligent Jajali, that foremost of ascetics, said these words to him:
जाजलिरुवाच विक्रीणत: सर्वरसान् सर्वगन्धांश्च वाणिज। वनस्पतीनोषधीश्च तेषां मूलफलानि च॥
You sell all sorts of juices and scents, O son of a trader, as also (barks and leaves of) huge trees and herbs and their fruits and roots.
अध्यगा नैष्ठिकी बुद्धिं कुतस्त्वामिदमागतम्। एतदाचक्ष्व मे सर्वं निखिलेन महामते॥
But how have you gained this stability of understanding? How have you gained this knowledge? O you of great intelligence, tell me all this fully.
भीष्म उवाच एवमुक्तस्तुलाधारो ब्राह्मणेन यशस्विना। उवाच धर्मसूक्ष्माणि वैश्यो धर्मार्थतत्त्ववित्॥
Thus accosted by that highly famous Brahmana, Tuladhara of the Vaishya caste, well acquatinted with the truths of morality and contented with knowledge, described to Jajali who had practised severe penances, the ways of morality.
तुलाधार उवाच वेदाहं जाजले धर्मं सरहस्यं सनातनम्। सर्वभूतहितं मैत्रं पुराणं यं जना विदुः॥
Tuladhara said a O Jajali, I know, with all its mysteries, morality, which is eternal. It is nothing else but that ancient morality which every body knows, and which consists of universal friendliness, and beneficence to all creatures.
अद्रोहेणैव भूतानामल्पद्रोहेण वा पुनः। या वृत्तिः स परो धर्मस्तेन जीवामि जाजले॥
The highest form of morality consists in a living which is founded upon total harmlessness towards all creatures or upon the smallness of such harin. I live according to that mode,OJajali.
परच्छिन्नैः काष्ठतृणैर्मयेदं शरणं कृतम्। अलक्तं पद्मकं तुझं गन्धांश्चोच्चावचांस्तथा॥ रसांश्च तांस्तान् विप्रर्षे मद्यवान् बहूनहम्। क्रीत्वा वै प्रतिविक्रीणे परहस्तादमायया॥
This my house hath been made with wood and grass cut by other people's hands, Lacdye, the roots of Nymphoea lotus, filaments of the lotus, various sorts of good scents, and many kinds of liquids, O twice-born Rishi, with the exception of wines, I purchase from other people and sell without cheating.
सर्वेषां यः सुहृन्नित्यं सर्वेषां च हिते रतः। कर्मणा मनसा वाचा स धर्म वेद जाजले।॥
He, O Jajali, only knows morality or righteousness is, who is always the friend of all creatures and who is always engaged in the behoof of all creatures, in thought, word, and deed.
नानुरुद्ध्ये निरुध्ये वा न द्वेष्मि न च कामये। समोऽहं सर्वभूतेषु पश्य मे जाजले व्रतम्।
I never beg of any one, I never fall out with any one; I never hate any one. I never desire for anything. I regard equally all things and all creatures. See, O Jajali, this is my vow.
तुला मे सर्वभूतेषु समा तिष्ठति जाजले।॥ नाहं परेषां कृत्यानि प्रशंसामि न गर्हये। आकाशस्येवविप्रेन्द्र पश्यल्लोकस्य चित्रताम्॥
My scales are perfectly even, O Jajali, as regards all creatures. I neither praise nor blame the deeds of others, considering this variety in the world. O foremost of Brahmanas, as the variety seen in the sky.
इति मां त्वं विजानीहि सर्वलोकस्य जाजले। समं मतिमतां श्रेष्ठ समलोष्टाश्मकाञ्चनम्॥
Know, O Jajali, that I regard equally all creatures. O highest of intelligent men, I perceive no difference between a clod of earth, a piece of stone, and a lump of gold.
यथान्धबधिरोन्मत्ता उच्छ्वासपरमाः सदा। देवैरपिहितद्वारा: सोपमा पश्यतो मम॥
As the blind, the deaf, and they who are bereft of reason, find consolation for the loss of their senses, likewise, I find consolation by their example.
यथा वृद्धातुरकृशा निःस्पृहा विषयान् प्रति। तथार्थकामभोगेषु ममापि विगता स्पृहा॥
As they who are possessed by decrepitude, they who are afflicted by disease, and they who are weakened and emaciated, do not like any sort of enjoyments, similarly, I feel no inclination for wealth pleasure enjoyments.
यदा चायं न विभेति यदा चास्मान्न बिभ्यति। यदा नेच्छति न द्वेष्टि ब्रह्म सम्पद्यते तदा॥
Then only a person attains to Brahma when he fears nothing and is not feared himself, when he cherishes no desire and does not hate anything.
यदा न कुरुते भावं सर्वभूतेषु पापकम्। कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा॥
Then only a person attains to Brahma when he does not behave sinfully towards any creature in thought, word, or deed.
न भूतो न भविष्योऽस्ति न च धर्मोऽस्ति कश्चन। योऽभयः सर्वभूतानां स प्राप्नोत्यभयं पदम्॥
There is no past, no future, There is no morality or virtue. He who is not an object of fear with any creature acquires a state in which there is no fear. or or
यस्मादुद्विजते लोकः सर्वो मृत्युमुखादिव। वाक्क्राद् दण्डपरुषात् स प्राप्नोति महद् भयम्॥
On the other hand, that person who for his harsh words and bad temper, is troublesome to all creatures like death itself, certainly attains to a state full of fear.
यथावद् वर्तमानानां वृद्धानां पुत्रपौत्रिणाम्। अनुवर्तामहे वृत्तमहिंस्राणां महात्मनाम्॥
I follow the practices of great and benevolent men of advanced years who with their children and grand children live observing duly the ordinance laid down in the scritptures.
प्रणष्टः शाश्वतो धर्मस्त्वनाचारेण मोहितः। तेन वैद्यस्तपस्वी वा बलवान् वा विमुह्यते॥
The eternal Vedic practices are entirely abandoned by one who allows himself to be stupefied by some mistakes that he may have marked in the conduct of those who are admittedly good and wise. One, however, who is gifted with learning, or one who has controlled his senses, or one who has strength of mind, acquires liberations by virtue of that very conduct.
आचाराज्जाजले प्राज्ञः क्षिप्रं धर्मवाप्नुयात्। एवं यः साधुभिर्दान्तश्चरेदद्रोहचेतसा॥
That wise man who, having controlled his senses, follows with a heart purged off all desire of injuring others, the conduct of the good, is, sure, O Jajali, to acquire the merit of righteousness.
नद्यां चेह यथा काष्ठमुह्यसानं यदृच्छया। यदृच्छयैव काष्ठेन सन्धिं गच्छेत केनचित्॥ तत्रापराणि दारूणि संसृज्यन्ते परस्परम्। तृणकाष्ठकरीषाणि कदाचिन्न समीक्षया।॥
In this world, as in a river, a piece of wood that is being carried away by the current, is seen to come into contact (for some time) with another piece which is being likewise carried away. There on the current, other pieces of wood that had been collected together, are scen to again separate from one another. Grass, sticks, and cow dung cakes are seen to be joined together. This union is merely accidental and not brought about by any set design.
यस्मान्नोद्विजते भूतं जातु किंचित् कथंचन। अभयं सर्वभूतेभ्यः स प्राप्नोति सदा मुने॥
He, whom no creature fears, is himself, O ascetic, never frightened by any creature.
यस्मादुद्विजते विद्वन् सर्वलोको वृकादिव। क्रोशतस्तीरमासाद्य यथा सर्वे जलेचराः॥
He, on the other hand, O learmed man, whom every creature fears like a wolf, becomes himself filled with fear as aquatic animals when compelled to leap on the shore from fear of the roaring Vadava fire.
स भयं सर्वभूतेभ्यः सम्प्राप्नोति महामते। एवमेवायमाचारः प्रादुर्भूतो यतस्ततः। सहायवान् द्रव्यवान् यः सुभगोऽथ परस्तथा॥
This practice of universal harmlessness has thus originated. One may follow it by every means in his power. He who has a following and he who has riches, may seek to adopt it. It is sure to bring on prosperity and heaven.
ततस्तानेव कवयः शास्त्रेषु प्रवदन्त्युत। कीर्त्यर्थमल्पहल्लेखाः पटवः कृत्स्ननिर्णया:॥
On account of their power to remove the fears of others, men having riches and followers are considered as foremost by the learned. Those, who seek common-place happiness, practise this duty of universal harmlessness for the sake of fame; while they, who are truly skilled, practise the same for attaining to Brahma.
तपोभिर्यज्ञदानैश्च वाक्यैः प्रज्ञाश्रितैस्तथा। प्राप्नोत्यभयदानस्य यद् यत् फलमिहाश्नुते॥
Whatever fruits one enjoys by penances, by sacrifices, by making charities, by speaking the truth, and by seeking wisdom, may all be acquired by practising the duty of harmlessness.
लोके यः सर्वभूतेभ्यो ददात्यभयदक्षिणाम्। स सर्वयज्ञैरीजानः प्राप्नोत्यभयदक्षिणाम्॥
That person who declares to all creatures the assurance of harmlessness acquires the merit of all the sacrifices and at last acquires fearlessness for himself as his meed.
न भूतानामहिंसाया ज्यायान् धर्मोऽस्ति कश्चन। यस्मानोद्विजते भूतं जातु किंचित् कथंचन। सोऽभयं सर्वभूतेभ्यः सम्प्राप्नोति महामुने॥
There is no duty superior to the duty of not injuring other creatures. He whom, 0 great ascetic, no creature fears in the least, does not himself fear any creatures.
यस्मादुद्विजते लोकः सर्पाद् वेश्मगतादिव। न स धर्ममवाप्नोति इहलोके परत्र च॥
He whom every body fears like a snake lying in ones bed-room, never acquires any merit in this world or in the next.
सर्वभूतात्मभूतस्य सर्वभूतानि पश्यतः। देवाऽपि मार्गे मह्यन्ति अपदस्य पदैषिणः॥
The very celestials, in their search after it, become bewildered in the track of that person who rises above all states, the person, viz., who himself is the soul of all creatures and who considers all creatures as identical with his own self.
दानं भूताभयस्याहुः सर्वदानेभ्य उत्तमम्। ब्रवीमि ते सत्यमिदं श्रद्दधस्व च जाजले॥
Of all gifts, the promise of harmlessness to all creatures in the greatest. I tell you truly, believe me, O Jajali.
स एव सुभगो भूत्वा पुनर्भवति दुर्भगः। व्यापत्तिं कर्मणां दृष्ट्वा जुगुप्सन्ति जनाः सदा॥
One who performs acts at first acquires prosperity, but then he once more meets with adversity. Seeing the destruction of the merits of) acts, the wise do not speak highly of them.
अकारणो हि नैवास्ति धर्मः सूक्ष्मो हि जाजले। भूतभव्यार्थमेवेह धर्मप्रवचनं कृतम्॥
There is no duty, O Jajali, that is not done by some motive (of happiness). Duty, however, is very subtile. Duties have been ordained in the Vedas for both Brahma and heaven.
सूक्ष्मत्वान्न स विज्ञातुं शक्यते बहुनिह्नवः। उपलभ्यान्तरा चान्यानाचारानवबुध्यते॥
The subject of duties is full of secrets and mysteries. It is so subtile that one cannot understand it fully. Amongst various conflicting ordinances, some succeed in understanding duty by observing the acts of the good.
ये च च्छिन्दन्ति वृषणान् ये च भिन्दन्ति नस्तकान्। वहन्ति महतो भारान् बधन्ति दमयन्ति च॥ हत्वा सत्त्वानि खादन्ति तान् कथं न विगर्हसे। मानुषा मानुषानेव दासभावेन भुञ्जते॥ वधबन्धनिरोधेन कारयन्ति दिवानिशम्। आत्मनश्चापि जानाति यद् दुःखं वधबन्धने॥
Why do you not destroy them who emasculate bulls and bore their noses and make them bear heavy loads and bind them and put them under various sorts of restraint, and who eat the flesh of living creatures after killing them. Men are seen to acquire men as slaves, and by beating, by binding, and by otherwise subjugating them, make them work day and night. These people are not ignorant of the pain that is caused by beating and chains.
पञ्चेन्द्रियेषु भूतेषु सर्वं वसति दैवतम्। आदित्यश्चन्द्रमा वायुर्ब्रह्मा प्राणः क्रतुर्यमः॥
All the gods live in every creature who have the five senses. The Sun, the Moon, the God of Wind, Brahman, Vital Airs, Kratu and Yama, (these live in living creatures).
तानि जीवानि विक्रय का मृतेषु विचारणा। अजोऽग्निर्वरुणो मेषः सूर्योऽश्वः पृथिवी विराट्॥
There are men who maintain themselves by trading in living creatures. When they acquire a living by such a sinful trade, what scruples have they in selling dead carcasses? The goat is Agni. The sheep is Varuna. The horse is the Sun. Earth is the god Virat.
धेनुर्वत्सश्च सोमो वै विक्रीचैतन्त्र सिध्यति। का तैले का घृते ब्रह्मन् मधुन्यप्यौषधेषु वा॥
The cow and the calf are Soma. The man who sells these can never acquire success. But what fault is there in selling oil, clarified butter, honey, or drugs, Otwice-born one?
अदंशमशके देशे सुखसंवर्धितान् यशून्। तांश्च मातुः प्रियाजानन्नाक्रम्य बहुधा नराः॥ बहुदंशाकुलान् देशान् नयन्ति बहुकर्दमान्। वाहसम्पीडिता धुर्याः सीदन्त्यविधिना परे॥
There are many animals which grow up in ease and comfort in places free from gnats and biting insects. Knowing that their mothers love them dearly, men, persecute them in various ways, and lead them into mire full of biting insects. Many beasts of burden are oppressed with heavy loads. Others, again, are made to languish for the treatment not sanctioned by the scriptures.
न मन्ये भ्रूणहत्यापि विशिष्टा तेन कर्मणा। कृषि साध्विति मन्यन्ते सा च वृत्तिः सुदारुणा॥
I think that such acts of injury done to animals are the same as foeticide. People consider the calling of agriculture as sinless. That profession, however, is again fraught with cruelty.
भूमिं भूमिशयांश्चैव हन्ति काष्ठमयोमुखम्। तथैवानडुहो युक्तान् समवेक्षस्व जाजले॥
The iron plough wounds the soil and many creatures which live there. Look, O Jajali, at those bullocks yoked to the plough.
अघ्या इति गवां नाम क एता हन्तुमर्हति। महच्चकाराकुशलं वृषं गां वाऽऽलभेत् तु यः॥
Kine called in the Shrutis the Undestructible. That man commits a great iniquity who kills a bull or a cow.
ऋषयो यतयो ह्येतन्नहुषे प्रत्यवेदयन्। गां मातरं चाप्यवधीवृषभं च प्रजापतिम्॥
In ancient times, many Rishis with controlled addressed Nahusha, saying,-You have, O king, killed a cow which is regarded in the scriptures like one's mother! You have also killed a bull, which is declared to be like the Creator himself.
अकार्यं नहुषाकार्षीर्लप्स्यामस्त्वत्कृते व्यथाम्। शतं चैकं च रोगाणां सर्वभूतेष्वपातयन्॥
are senses You have committed a sin, O Nahusha, and we have been greatly pained at it!-For purifying Nahusha, however, they divided that sin, into a hundred and one parts and metamorphosing the pieces into diseases cast them among all creatures.
ऋषयस्ते महाभागाः प्रजास्वेव हि जाजले। भ्रूणहं नहुषं त्वाहुन ते होध्यामहे हविः॥ इत्युक्त्वा ते महात्मानः सर्वे तत्त्वार्थदर्शिनः। ऋषयो यतयः शान्तास्तपसा प्रत्यवेदयन्॥
Thus, O Jajali, did those highly blessed Rishis cast that sin of all living creatures and addressing Nuhusha who had committed foeticide, said,-We shall not be able to pour libations in your sacrifice! Thus said those great Rishis and Yatis conversant with truth, having learnt by their ascetic power that king Nahusha had not committed the sin intentionally.
ईदृशानशिवान् घोरानाचारानिह जाजले। केवलाचरितत्वात् तु निपुणो नावबुद्ध्यसे॥
These, O Jajali, are some of the wicked and dreadful practices of this world. You do them because they are practised by all men from days of your, and not because they are approved of your purified understanding.
कारणाद् धर्ममन्विच्छन्न लोकचरितं चरेत्। यो हन्याद् यश्च मां स्तौति तत्रापि शृणु जाजले॥
One should perform his duty guided by reasons, instead of blindly following the conduct of the world. Listen now, O Jajali, how I treat him who injures and him who praises me.
समौ तावपि मे स्यातां न हि मेऽस्ति प्रियाप्रियम्। एतदीदृशकं धर्मं प्रशंसन्ति मनीषिणः॥
I regard both of them equally. I have none whom I like and none whom I dislike. The wise speak highly of such a course of conduct as consistent with duty or religion.
उपपत्त्या हि सम्पन्नो यतिभिश्चैव सेव्यते। सततं धर्मशीलैश्च निपुणेनोपलक्षितः॥
The Yatis also follow this course of conduct, which is consistent with reasons. The righteous always observe it with eyes having purified vision.