novelraw Arc 6 - Markandeya-Samasya Parva Chapter 7 - The Fowler’s Wisdom
Arc 6 - Markandeya-Samasya Parva Chapter 7 - The Fowler’s Wisdom
Kauśika marvelled: “This is a second wonder! That he should know of my journey before I have spoken a word!”
The fowler, with courtesy, said further: “This place is not fitting for thee, O Brāhmaṇa. Come, let us go to my dwelling.”
So the two went together. In his humble home, neat and pure, the fowler offered water and a seat. When the Brāhmaṇa was at ease, he spoke with gentle reproach:
“Alas, O fowler, this profession of thine is cruel and unworthy. How is it that one of such evident knowledge follows such a trade?”
The fowler replied with calm humility:
“This, O Brāhmaṇa, is the duty of my lineage. From my fathers and grandfathers I have inherited this calling. Grieve not for me, for I follow what was allotted at my birth. Yet I strive to walk in righteousness within it. I serve the aged and the learned, I speak truth, I do not envy, I give to the measure of my strength. After honouring gods, guests, and dependents, I sustain myself only with what remains. I eat sparingly, and only at night, never indulging out of season. I never slay myself, but sell only the flesh of what others have killed. My life is guided not by passion, but by duty.”
Then he spoke of Dharma in tones that startled the Brāhmaṇa with their gravity:
“The world, O Kauśika, rests upon order. Agriculture belongs to the Vaiśya, war to the Kṣatriya, ascetic vows and truth to the Brāhmaṇa, and service to the Śūdra. Each must guard his own path. The king, like Janaka of Mithilā, ensures that none forsake their appointed duty. His justice is even, his spies keen, his punishment sure. Thus all four orders prosper, and the kingdom thrives.”
He continued with words like sacred maxims:
“One may be born into a lowly station,
yet if his deeds are righteous, his soul shines bright.
One may even live by selling flesh,
yet walk in virtue by truth, restraint, and compassion.
It is sin in kings that corrupts the world,
but when rulers are just, their people are pure.”
The fowler then gave teachings on sin and virtue, his words flowing like a hidden river:
“Endurance of heat and cold, generosity to the hungry, tenderness to all beings—these are the signs of a soul seeking release.
One must never abandon virtue for lust, or wrath, or malice.
If wronged, return not wrong; if fallen into sin, repent and rise again.
For repentance is a fire that burns away guilt,
and resolve not to repeat sin is stronger than penance itself.
The gods see all deeds, within and without; no man hides his sin from them.
He who, with piety, conceals the faults of others as though they were his own attire, seeks true salvation.
Temptation is the root of sin, ignorance its companion.
Hypocrites cloak themselves in the garb of virtue,
but their conduct betrays them, as grass conceals a poisoned well.
The wise do not shine by self-praise,
but by modesty, truth, and purity of heart.”
Mārkaṇḍeya concluded:
“Thus spoke the fowler of Mithilā, seated in his humble dwelling yet radiant with the fire of Dharma. And Kauśika, hearing these teachings, was filled with awe, for he knew that true wisdom was not confined to forest hermitages, but could dwell even in the heart of one whose trade seemed cruel.”
Mārkaṇḍeya said:
“At the fowler’s words, O son of the Bharatas, the Brāhmaṇa Kauśika bowed slightly, and with reverence asked:
‘But tell me, O blessed one—how shall I truly know what is virtuous conduct?
What is the path, subtle and hidden, which the wise declare as Dharma?
Thou art said to be foremost among men of truth—
therefore unfold all this before me, without reserve.’
Then the fowler, humble in station but lofty in wisdom, replied:
“Hear then, O best of Brāhmaṇas, the marks of conduct that is virtuous.
Sacrifice, Gift, Asceticism, the Vedas, and Truth—
these five are ever present in Dharma’s path.
He who conquers lust, wrath, pride, greed, and crookedness,
and who delights in virtue for its own sake—
that man alone is rightly called virtuous,
and praised by the wise.”
Vaiśampāyana, as sage to king Janamejaya, explained:
Thus the Fowler set forth the root: that true virtue arises not from desire of reward, but from purity of heart. It is the inner conquest of the passions that makes sacrifice or study meaningful.
The Fowler continued:
“Those devoted to the Vedas and sacrifices
do not follow their own will;
they walk in the path marked by the honest and the good.
This, O Brāhmaṇa, is the second attribute of the virtuous.
Waiting upon elders, Truth, Freedom from anger, and Gift—
these four are inseparable from righteous conduct.
Reputation born of such conduct
is a treasure no other means can secure.”
Vaiśampāyana said:
Thus he taught that Dharma is preserved not by ritual alone, but by humility before the wise, by patience, by generosity, and by truth. Such qualities, woven together, become the fabric of fame that endures beyond death.
Again the Fowler spoke:
“The essence of the Vedas is Truth,
the essence of Truth is self-control,
and the essence of self-control is renunciation of worldly pleasures.
This triple essence shines within conduct that is righteous.
But those deluded ones who mock faith,
who deride the forms of worship honoured among men—
they fall swiftly into ruin.
Those, however, who walk with vows and restraint,
obedient to preceptors, reflecting with patience on the scriptures—
they are truly the virtuous,
they alone guide intelligence rightly.”
He then uttered a striking image:
“Lust and Temptation are like sharks,
swimming the river of life.
Its waters are the five senses,
its shoals are repeated births.
Cross, O Brāhmaṇa, with the boat of patience and resignation,
till thou reachest the farther shore of liberation.”
The Fowler spoke further on truth and harmlessness:
“Truth and non-injury are twin virtues,
beneficial to all beings.
But non-injury is supreme,
and it is rooted in Truth.
The mind plays freely only upon the foundation of Truth;
without Truth, no virtue can stand.
Purity of conduct is the sign of the good;
all creatures follow their innate law.
But the sinner, unmastered by self,
falls into lust and anger and every vice.”
Vaiśampāyana said:
So he revealed that Dharma is not invention but recognition of the eternal law written in one’s nature. To sin is to fall away from that law; to act with truth and restraint is to return to it.
The Fowler declared:
“Virtuous actions are those founded upon justice;
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unjust deeds are sin.
Those who restrain anger, pride, and envy,
who walk in straightforwardness—
they are men of virtuous conduct.
Those who practise rites with care,
who are wise, restrained, and reverent to their superiors—
they too are virtuous.
Such men, sanctified by their own deeds,
purge sin as fire consumes dry grass.
This virtue is eternal, immutable, and wondrous;
observed with holiness, it leads to heaven.”
He then described the triple foundation of Dharma:
“Great virtue rests upon the Vedas;
another upon the Dharmaśāstras;
and the third is virtuous conduct itself.
This last is marked by pilgrimage, by truth,
by patience, purity, and straight-forwardness.
The virtuous are kind to all beings,
gentle in speech, and free from cruelty.
They are commended by the good,
for they know well the fruits of their deeds.”
And again he spoke of generosity:
“The charitable man attains prosperity here
and bliss hereafter.
When asked by the righteous,
he gives, even straining to the utmost,
though it deprive his wife and household of comfort.
Such giving, born of compassion,
multiplies his virtue through endless ages.”
Vaiśampāyana explained:
Thus the Fowler declared that charity is not the act of the wealthy but of the willing. The sacrifice that pains the giver, yet is made in love, is dearer to the gods than a thousand easy gifts.
He then summed up the way of the virtuous:
“Truth, harmlessness, rectitude, freedom from arrogance, modesty, self-restraint, patience, wisdom, and compassion— these are the witnesses of the world.
Three things form the perfect path:
do no wrong to any, speak always the truth, and bestow alms when asked.
He who follows these, steadfast and kind, leaves this world content, departing to the regions of Dharma.
Forbearance, freedom from malice, peace of mind, contentment, renunciation of desire and anger— these are the steps to liberation.
Walking this ancient road, the high-souled reach the summit of knowledge, and escape the peril of repeated birth.”
Mārkaṇḍeya concluded:
“Thus, O king, the Fowler of Mithilā, though low in calling, revealed to the Brāhmaṇa the highest truths of conduct. And Kauśika, hearing his words, marvelled, for in that butcher’s yard he had found a sage greater than many ascetics of the forest.”
Mārkaṇḍeya said:
“The pious fowler then spoke again to the Brāhmaṇa Kauśika, his words humble yet edged with deep wisdom:
‘Undoubtedly, O holy one, my deeds appear cruel—
yet who can escape the net of Destiny?
This trade is but the fruit of karma from a former life;
and though I strive to cleanse its taint,
I remain bound by its chain.
The Deity it is who takes life;
the executioner is but an agent.
So too am I but an instrument,
and the beasts that fall by me
yield their flesh to gods, to guests, to ancestors—
and thereby, too, earn merit.’
Vaiśampāyana explained:
The fowler sought not to justify his cruelty, but to show that even in acts that seem harsh, the cosmic law of karma governs. All beings are caught in the cycle of giving and receiving life, and the offerings of flesh at sacrifice, though violent, were sanctified by the Vedas and directed to the higher purpose of yajña.
The Fowler continued:
‘It is said of old—
herbs, plants, birds, and beasts
are ordained as food for living creatures.
Did not King Śibi give his own flesh
and ascend to heaven?
And Rantideva, slaying countless beasts each day,
won imperishable fame
by feeding gods, Brāhmaṇas, and guests
with meat and rice?
The sacred fire itself delights in animal food—
so sing the hymns of old.
Slain with mantras, the victims ascend to heaven;
and he who partakes after duly offering
is untouched by sin,
as the Brāhmaṇa who visits his wife in season
remains pure in dharma.’
Vaiśampāyana said:
Thus the fowler reminded the Brāhmaṇa that scriptural sacrifice itself had long been linked with animal life. He turned Kauśika’s condemnation upon itself, showing that true virtue lies not in the act alone, but in its intent, its sanctification, and its harmony with eternal law.
Again he spoke:
‘Even great kings fell into darker ways—
Saudāsa, by curse, devoured men!
If they, by fate, could wander such paths,
who am I to abandon my inherited trade?
For to forsake one’s occupation is sin,
but to follow it steadfastly is merit.
Karma follows the soul from birth to birth,
and only by penance, charity, and truth
may a man lighten its weight.
Thus I strive:
I serve the worthy, honour the Brāhmaṇas,
speak truth, keep silence from prideful speech,
and practise generosity as far as I am able.’
The Fowler then broadened his teaching, striking at the very root of Kauśika’s judgment:
‘Say, O Brāhmaṇa—
is agriculture free from harm?
Nay, countless creatures of the soil perish
beneath the plough.
Do not rice and barley hold life?
Are they not also slain?
Men hunt and devour the beasts;
they cut trees and herbs—
yet within tree and fruit and even water
tiny beings dwell.
The world is a vast chain of life,
fish devouring fish,
beasts devouring beasts,
and men, too, treading upon unseen lives
with every step they take.
Tell me, O wise one,
is there any man on earth
who is free from injury to creatures?
Even sages who vow harmlessness
cannot wholly avoid harm—
in sleep, in breath, in simple movement
life is destroyed.
Therefore the commandment “Do no harm”
was uttered by men who knew but half the truth.
In truth, no living being is wholly untouched by sin.’
Vaiśampāyana said:
Thus the fowler revealed a profound paradox: that all embodied beings, by the very act of living, cause harm to other lives. Harmlessness, therefore, is not the mere absence of injury, but the conscious restraint of violence to the least degree possible, coupled with compassion and truth.
The Fowler concluded with piercing words:
‘The world itself is inverted:
the noble are not always praised,
the wicked are not always scorned,
and envy clouds the sight of men.
In such a world, who can judge goodness or evil
by appearances alone?
Therefore I hold, O Brāhmaṇa—
not by trade or station is man judged,
but by his faithfulness to his own path.
He who performs his rightful duty with honesty,
even in a humble calling,
wins reputation and walks in Dharma.’
Mārkaṇḍeya said:
“Thus did the lowly fowler, from the midst of a butcher’s yard, speak wisdom higher than that of forest hermits. And Kauśika, hearing these subtle words of karma, conduct, and destiny, marvelled anew—for the truth shone through him who seemed most stained.”
Mārkaṇḍeya said:
“O Yudhiṣṭhira, the virtuous fowler, ever tender in compassion, spoke again to the Brāhmaṇa Kauśika with skillful reasoning, his words weaving the subtlety of dharma into living truth.”
‘The aged declare, O holy one,
that Dharma is subtle, infinite, and diverse.
In the peril of life, in the bond of marriage,
a word of untruth may itself be truth.
For truth lives not always in speech alone,
but in what serves the good of all creatures.
Mark well how virtue bends and turns,
like a river changing course—
ever flowing towards the sea of welfare.’
Vaiśampāyana said:
Thus the fowler revealed that dharma cannot be bound by rigid forms. The measure of truth is not in syllables, but in its fruit: the protection of life and the welfare of beings.
‘The ignorant, trapped in misery,
curse gods for their own misdeeds,
while the foolish, the fickle, the cunning—
reap sorrow where they sought joy.
Effort alone brings not fruit,
nor wisdom nor virtue nor wealth,
for karma ripens in its own time,
like a seed breaking the soil long after it was sown.’
Vaiśampāyana explained:
Here the fowler taught that effort is bound by destiny, and fortune unfolds according to past deeds. He showed how even the wise may fail, while the deceitful prosper, for karma is the hidden hand behind all outcomes.
The fowler gave examples: some who pray and sacrifice for worthy children receive offspring infamous in their race, while others, under the same stars, thrive in luxury and ease. Diseases too, he said, are but the snares of one’s own karma—checked by physicians as hunters snare deer, yet never wholly avoided. Thus he declared:
‘If man were truly master of his fate,
none would sicken, none would die;
desire would fulfill itself at once,
and all would outpace their fellows.
But destiny is stronger than striving,
and karma is the wheel on which we turn.’
The Brāhmaṇa, astonished, asked:
“O foremost among the wise, tell me then—how is the soul eternal? How does it pass on, untouched by death, bearing its burden of deeds?”
The fowler replied:
‘The spirit dies not, O Brāhmaṇa—
it only changes its dwelling.
Birth is but the soul’s new garment,
death but the casting off of the old.
None reaps another’s actions;
each bears the fruit of his own seed.
The virtuous ripen into virtue,
the wicked sink into sin,
and karma follows the spirit
from birth to birth without end.’
Again the Brāhmaṇa enquired:
“Why is one spirit born into virtue and another into vice? Why some in noble lines and others in degraded births?”
The fowler answered:
‘By merit the soul ascends among gods;
by mixed deeds it wins the human lot.
By lust and indulgence it falls among beasts,
by sin it sinks to the hells below.
Thus the soul, fettered by its actions,
turns on the wheel of rebirth—
again and again tasting sorrow,
again and again weaving new bonds.
Yet if by austerity, by meditation,
and by the cleansing of karma
a man purifies himself,
then he attains the blissful worlds
where misery is no more.’
Vaiśampāyana said:
The fowler taught that karma is both fetter and ladder: it binds the soul in suffering, yet by purged action and wisdom it can also release.
The fowler then spoke of the higher path:
‘Strive, O holy one, to do what is good;
abstain from what is unrighteous.
Gratitude, truth, and kindness
bring wealth, virtue, and heaven.
The righteous, wise, and self-restrained
enjoy felicity in both worlds.
But the highest man, seeing the fleeting nature
of all worldly fruits,
seeks not even heaven—
he turns instead to renunciation,
seeking Brahman, the imperishable.’
‘For salvation is won by wisdom.
Resignation and forbearance are its roots,
truth and self-control its branches,
and Brahma the eternal fruit.
Thus the wise, subduing the senses,
indifferent to pleasure and pain,
forsake desire yet not virtue,
and reach at last the supreme asylum—
union with the Eternal.’
At this the Brāhmaṇa, his curiosity deepened, asked again:
“O thou constant in righteousness, thou hast spoken of the senses—tell me, what are they? How may they be subdued, and what is the fruit of their subjugation?”
Mārkaṇḍeya said:
“O king Yudhiṣṭhira, hear now what the virtuous fowler spoke in reply to the Brāhmaṇa’s question. His words shone with the weight of experience and the wisdom of inner vision.”
‘First, the mind inclines toward knowledge,
then, enamoured, it turns to desire.
For beauty, taste, and pleasures of sense
men toil with restless labour.
From fondness is born envy,
from envy—avarice,
and from avarice—the darkening of the soul.
When light is extinguished by greed,
mock-virtue takes its place,
and the man of crooked ways
cloaks sin with the name of righteousness.’
Vaiśampāyana said:
The fowler declared that such men fall into threefold sin—by thought, by word, and by deed. Their goodness dies, they befriend others of corrupted character, and thus reap misery in this world and the next.
‘But the man of virtue is otherwise:
with inner sight he discerns right from wrong,
he knows where true joy lies,
and where sorrow abides.
Reverent toward the wise,
delighting in dharma,
his mind, purified by practice,
leans ever toward righteousness.’
The Brāhmaṇa, filled with wonder, exclaimed:
“O fowler, thy words are deep as the Vedas themselves. Truly thou speakest as a great Ṛṣi.”
The fowler answered with humility:
‘The Brāhmaṇas are indeed to be honoured,
as are the Pitṛs themselves;
they are first to be fed,
first to be served.
Yet listen, O holy one,
to the wisdom that pleases them,
the teaching they hold as highest—
the knowledge of Brahman,
the ground of all that is.’
Then he expounded:
‘This universe, unconquerable and vast,
is Brahman, and naught lies higher.
The five great elements—earth, air,
water, fire, and sky—
these are its limbs.
Form, odour, sound, touch, and taste
are their attributes.
Mind is born of these,
intelligence after mind,
egoism after intelligence,
and then the five senses.
Next the soul,
then the three guṇas—
sattva, rajas, and tamas.
These seventeen, O Brāhmaṇa,
are the hidden qualities,
the frame of existence,
the play of the Unseen.’
Vaiśampāyana said:
Thus the fowler unfolded the philosophy of the elements, of the mind, and of the guṇas, proclaiming that all this vast universe is pervaded by Brahman, eternal and supreme.
Mārkaṇḍeya continued:
“O Bhārata, when the virtuous fowler had spoken of Brahman and the guṇas, the Brāhmaṇa pressed him further, eager to hear the secrets of the elements. Then began a discourse subtle as fragrance upon the wind.”
The Brāhmaṇa said:
‘O best among those who cherish dharma,
five are spoken of as the great elements.
Tell me of them in full—
describe to me their properties, one by one.’
The fowler replied:
“Earth, water, fire, air, and sky—all are bound together, each lending its quality to the rest. Yet they differ in number of properties, which I shall declare to thee, O Brāhmaṇa.”
‘Earth bears five—
sound, touch, form, taste, and odour.
Water bears four—
sound, touch, form, and taste.
Fire bears three—
sound, touch, and form.
Air bears two—
sound and touch.
Sky bears one alone—
sound, subtle and eternal.
These fifteen qualities, O seer,
interwoven in countless ways,
pervade the world of beings,
mobile and immobile alike.’
Vaiśampāyana said:
The fowler declared that when the universe is cast into confusion, these five elements remain the foundation, shaping new bodies when old ones perish. Whatever is seen and touched is vyakta—manifest and knowable; whatever lies beyond sense and is guessed by mind alone is avyakta—unmanifest.
He taught:
‘He who subdues his senses,
turning them inward from their objects,
beholds the soul as pervading the universe,
and the universe as mirrored in the soul.
But he who is bound to karma,
though learned, sees only the outward self;
while he whose soul rests untouched by objects,
shines free of sorrow,
absorbed in Brahman, eternal and formless.’