Shloka 42
कपिल–स्यूमरश्मि संवादः
Kapila and Syūmaraśmi on Renunciation, Householder Support, and Epistemic Authority
का तैले का घृते ब्रह्मन् मधुन्यप्यौषधेषु वा
kā taile kā ghṛte brahman madhuny apy auṣadheṣu vā | kintu brahman taila-ghṛta-madhu-auṣadhi-vikraye kim hāniḥ | bahavo manuṣyā daṃśa-maśaka-rahite deśe jātān sukhaṃ pṛtān paśūn etad jñātvāpi—eteṣāṃ mātaraḥ teṣāṃ priyāḥ, teṣāṃ viyogena ca tāḥ duḥkhaṃ prāpsyanti—balād ākramya tān deśān nayanti yatra daṃśa-maśakāḥ paṅkaś ca bahulaḥ | kecid api bhāra-vāhakāḥ paśavaḥ guru-bhāra-pīḍitā manuṣyaiḥ anucitena prakāreṇa tāḍyante |
ທຸລາທາຣາ ກ່າວວ່າ: “ໂອ ພຣາຫມັນ, ຄວາມຜິດຢູ່ໃສໃນນ້ຳມັນ, ໃນເນີຍໃສ (ghee), ໃນນ້ຳເຜິ້ງ, ຫຼືແມ່ນແຕ່ໃນຢາ? ແຕ່ຈົ່ງພິຈາລະນາເຖິງນີ້ ໂອ ພຣາຫມັນ: ການຂາຍນ້ຳມັນ, ເນີຍໃສ, ນ້ຳເຜິ້ງ ແລະ ຢາຮັກສາ ຈະມີໂທດຫຍັງ ໃນເມື່ອມະນຸດຫຼາຍຄົນ—ຮູ້ທັງຮູ້ວ່າສັດບາງຊະນິດເກີດແລະເຕີບໃຫຍ່ຢ່າງສຸກສະບາຍໃນດິນແດນທີ່ບໍ່ມີແມງກັດ—ແລະຮູ້ອີກວ່າພວກມັນເປັນທີ່ຮັກຢ່າງຍິ່ງຂອງແມ່ ແລະການພາກັນພັດພາກຈະເຮັດໃຫ້ເຈັບປວດ—ກໍຍັງບຸກຈັບດ້ວຍກຳລັງ ແລ້ວຕອນໄປສູ່ດິນແດນທີ່ມີແມງຕອມ, ຍຸງ ແລະ ຂີ້ຕົມຫຼາຍ. ແລະສັດແບກຫາບຫຼາຍຕົວ ຖືກກົດທັບດ້ວຍພາລະໜັກ ແລະຖືກທໍລະມານຢ່າງບໍ່ຍຸດຕິທຳໂດຍຄົນ.”
तुलाधार उवाच
Educational Q&A
Tulādhāra argues for moral consistency: condemning harmless commerce (selling oil, ghee, honey, medicines) is misplaced when society tolerates far graver violence—seizing animals from their mothers, transporting them into harsh conditions, and abusing beasts of burden. Dharma must prioritize reducing real harm and suffering.
In a didactic exchange, Tulādhāra addresses a brahmin and defends certain forms of trade. He contrasts them with common human practices that inflict suffering on animals—forced capture, separation from mothers, relocation to pest-ridden muddy regions, and overloading and beating working animals.