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 |
图拉达罗说道：“婆罗门啊，油有什么过失？酥油（ghee）有什么过失？蜂蜜，乃至药物，又有什么过失？但请你思量，婆罗门：当许多人明知某些牲畜生于无叮咬虫蚊之地、安逸长成，又明知它们为母所钟爱、离别必令其母痛苦，却仍强行袭取，驱赶它们去往蚋蚊丛生、泥泞遍地之处——在这种世道里，贩卖油、酥油、蜂蜜与药剂又有何罪？又有许多负重之兽，被沉重的担荷压迫，仍遭人以不义之法折磨。”
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.