Mahābhārata · Adhyāya 12.274
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12.274.1
अविरोधेन भूतानां त्यागः षाड्गुण्यकारकः ।
यः स्यादुमयभाग्धर्मस्तन्मे ब्रूहि पितामह ॥ १२.२७४.१ ॥
Renunciation practised without opposition to beings, which brings about the six-fold (success) and is a dharma shared by both paths — tell me that, grandsire.
12.274.2
गार्हस्थ्यस्य च धर्मस्य योगधर्मस्य चोभयोः ।
अदूरसंप्रस्थितयोः किंस्विच्छ्रेयः पितामह ॥ १२.२७४.२ ॥
Of the householder's dharma and the dharma of yoga, both proceeding not far apart, which is the better, grandsire?
12.274.3
उभौ धर्मौ महाभागावुभौ परमदुश्चरौ ।
उभौ महाफलौ तौ तु सद्भिराचरितावुभौ ॥ १२.२७४.३ ॥
Both these dharmas are of great merit and very hard to practise; both yield great fruit, and both have been followed by the good.
12.274.4
अव ते वर्तयिष्यासि प्रामाण्यमुभयोस्तयोः ।
शुणुष्वैकमताः पार्थ च्छिन्नधर्मार्थसंशयम् ॥ १२.२७४.४ ॥
I will set out for you the authority of both of them; listen with one mind, son of Pṛthā, so that your doubt concerning dharma and artha is cut away.
12.274.5
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
कपिलस्य गोश्च संवादं तन्निबोध युधिष्ठिर ॥ १२.२७४.५ ॥
On this matter too, people cite this ancient legend, the dialogue of Kapila and the cow. Understand it, Yudhiṣṭhira.
12.274.6
आम्नायमनुपश्यन्हि पुराणं शाश्वतं ध्रुवम् ।
नहुषः पूर्वमालेभे त्वष्टुर्गामिति नः श्रुतम् ॥ १२.२७४.६ ॥
Looking into the tradition, the eternal, fixed ancient lore, we have heard that Nahuṣa of old slaughtered the cow of Tvaṣṭṛ.
12.274.7
तां नियुक्तामदीनात्मा सत्वस्थः संयमे रतः ।
ज्ञानवान्नियताहारो ददर्श कपिलस्तथा ॥ १२.२७४.७ ॥
Him, appointed thus, of undepressed spirit, abiding in goodness, delighting in restraint, possessing knowledge, of regulated diet, Kapila saw in the same way.
12.274.8
स बुद्धिमुत्तमां प्राप्तो नैष्ठिकीमकुतोभयाम् ।
स्वरेण शिथिलां सत्यां वेदा ३ इत्यब्रवीत्सकृत् ॥ १२.२७४.८ ॥
Having attained supreme, settled, fearless understanding, he said once, 'Vedāḥ' — the truth, loosened in its tone.
12.274.9
तां गामृषिः स्यूमरश्मिः प्रविश्य यतिमब्रवीत् ।
हंहो वेदा ३ यदि मता धर्माः केनापरे मताः ॥ १२.२७४.९ ॥
Entering into that speech, the sage Syūmaraśmi said to the ascetic: 'Hey! If the Vedas are accepted as authority, by what were the other dharmas accepted?'
12.274.10
तपस्विनो धृतिमतः श्रुतिविज्ञानचक्षुषः ।
सर्वमार्षं हि मन्यन्ते व्याहृतं विदितात्मनः ॥ १२.२७४.१० ॥
The ascetics, steadfast, whose eye is knowledge of scripture, the self-knowing, hold everything to be what was spoken by the seers.
12.274.11
तस्यैवं गततृष्णस्य विज्वरस्य निराशिषः ।
का विवक्षाऽस्ति वेदेषु निरारम्भस्य सर्वतः ॥ १२.२७४.११ ॥
For him thus, free from craving, free from fever, without desire for fruit, unengaged in every way — what wish to speak remains concerning the Vedas?
12.274.12
नाहं वेदान्विनिन्दामि न विवक्ष्यामि कर्हिचित् ।
पृथगाश्रमिणां कर्माण्येकार्थानीति नः श्रुतम् ॥ १२.२७४.१२ ॥
I do not revile the Vedas, nor shall I ever speak against them. We have heard that the duties of those in the separate stages of life have one purpose.
12.274.13
गच्छत्येव परित्यागी वानप्रस्थश्च गच्छति ।
गृहस्थो ब्रह्मचारी च उभौ तावपि गच्छतः ॥ १२.२७४.१३ ॥
The renouncer surely goes, and the forest-dweller goes; the householder and the celibate student, both of them, also go.
12.274.14
देवयाना हि पन्थानश्चत्वारः शाश्वता मताः ।
नैषां ज्यायः कनीयस्त्वं फलेषूक्तं बलाबलम् ॥ १२.२७४.१४ ॥
Four paths called the paths of the gods are held to be eternal; among these there is no greater or lesser, but their relative strength and weakness in their fruits has been stated.
12.274.15
एवं विदित्वा सर्वार्थानारभेतेति वैदिकम् ।
नारभेतेति चान्यत्र नैष्ठिकी श्रूयते श्रुतिः ॥ १२.२७४.१५ ॥
Knowing thus, one should undertake all aims — so says the Vedic text; but elsewhere the ascetic revelation is heard saying, 'one should not undertake.'
12.274.16
अनारम्भे ह्यदोषः स्यादारम्भे दोष उत्तमः ।
एवं स्थितस्य शास्त्रस्य दुर्विज्ञेयं बलाबलम् ॥ १२.२७४.१६ ॥
In not undertaking there is no fault; in undertaking there is a great fault. Thus, for the scripture so established, its relative strength and weakness is hard to understand.
12.274.17
यदत्र किंचित्प्रत्यक्षमहिंसायाः परं मतम् ।
ऋते त्वागमशास्त्रेभ्यो ब्रूहि तद्यदि पश्यसि ॥ १२.२७४.१७ ॥
Whatever here is held to be the evident and supreme in non-violence, if you see it apart from the scriptures of tradition, tell it.
12.274.18
स्यूमरश्मिरुवाच ।
स्वर्गकामो यजेतेति सततं श्रूयते श्रुतिः।
फलं प्रकल्प्य पूर्वं हि ततो यज्ञः प्रतायते ॥ १२.२७४.१८ ॥
Syūmaraśmi said: The revelation is constantly heard, 'One who desires heaven should sacrifice.' For having first conceived the fruit, the sacrifice is then extended.
12.274.19
अजश्चाश्वश्च मेषश्च र्गौश्च पक्षिगणाश्च ये ।
ग्राम्यारण्याश्चौषधयः प्राणस्यान्नमिति श्रुतिः ॥ १२.२७४.१९ ॥
Goat, horse, ram, cow, flocks of birds, and the domestic and wild herbs — these are the food of the breath of life, so the revelation says.
12.274.20
तथैवान्नं ह्यहरहः सायंप्रातर्निरूप्यते ।
पशवश्चाथ धान्यं च यज्ञस्याङ्गमिति श्रुतिः ॥ १२.२७४.२० ॥
In the same way, food is prescribed day by day, at evening and at morning. Animals and grain are the limbs of the sacrifice, so the revelation says.
12.274.21
एतानि सह यज्ञेन प्रजापतिरकल्पयत् ।
तेन प्रजापतिर्देवान्यज्ञेनायजत प्रभुः ॥ १२.२७४.२१ ॥
Together with the sacrifice, Prajāpati ordained all these. By that, the lord Prajāpati worshipped the gods through the sacrifice.
12.274.22
तदन्योन्यवराः सर्वे प्राणिनः सप्तसप्त च ॥ १२.२७४.२२ ॥
All those living beings, each excellent among the others, come in sevens.
12.274.23
गौरजो मनुजः श्वा वा अश्वाश्वतरगर्दभाः ।
एते ग्राम्याः समाख्याताः पशवः सप्त साधुभिः ॥ १२.२७४.२३ ॥
The cow, the goat, the human, the dog or horse, the mule and the donkey: these seven are declared by the wise to be the domestic animals.
12.274.24
सिंहा व्याघ्रा वराहाश्च महिषा वारणास्तथा ।
हरिणः शललाश्चैव सप्तारण्यास्तथा स्मृताः ॥ १२.२७४.२४ ॥
Lions, tigers, boars, buffaloes and elephants, and deer and antelopes: these seven wild animals are likewise recorded.
12.274.25
यज्ञेषूपाकृतं विश्वं प्राहुरुत्तमसंज्ञितम् ॥ १२.२७४.२५ ॥
The whole world, offered up in the sacrifices, they call by the name of the highest.
12.274.26
एतच्चैवाभ्यनुज्ञातं पूर्वैः पूर्वतरैस्तथा ।
को जातु न विचिन्वीत विद्वान्स्वां शक्तिमात्मनः ॥ १२.२७४.२६ ॥
This too has been sanctioned by the ancestors and by those even earlier. What learned man would ever fail to examine his own capacity?
12.274.27
पशवश्च मनुष्याश्च द्रुमाश्चौषधिभिः सह ।
स्वर्गमेवाभिकाङ्क्षन्ते न च स्वर्गोस्ति ते मखात् ॥ १२.२७४.२७ ॥
Animals, humans and trees, together with herbs, all desire heaven; yet for them there is no heaven apart from the sacrifice.
12.274.28
ओषध्यः पशवो वृक्षा वीरुदाज्यं पयो दधि ।
हविर्भूमिर्दिशः श्रद्धा कालश्चैतानि द्वादश ॥ १२.२७४.२८ ॥
Herbs, animals, trees, creepers, clarified butter, milk, curds, the earth as oblation, the directions, faith and time — these are the twelve.
12.274.29
ऋचो यजूंषि सामानि ऋत्विजश्चापि षोडश ।
अग्निर्ज्ञेयो गृहपतिः स सप्तदश उच्यते ॥ १२.२७४.२९ ॥
The verses of the Ṛg, the formulas of the Yajus, the chants of the Sāma, and the sixteen officiating priests; Agni is to be known as the householder, and he is called the seventeenth.
12.274.30
अङ्गान्येतानि यज्ञस्य यज्ञो मूलमिति श्रुतिः ।
आज्येन पयसा दध्ना शकृताऽऽमिक्षया त्वचा ॥ १२.२७४.३० ॥
These are the limbs of the sacrifice; the sacrifice itself is the root, so the Veda declares. With clarified butter, milk, curds, dung, curdled milk and skin, the rite is accomplished.
12.274.31
बालैः शृङ्गेण पादेन संभवत्येव गौर्मखम् ।
एवं प्रत्यकेशः सर्वं यद्यदस्य विधीयते ॥ १२.२७४.३१ ॥
With the calves, with the horn, with the foot—so indeed a sacrifice comes about through the cow. In this way, whatever is prescribed for it is done in the sacrifice.
12.274.32
यज्ञं वहन्ति संभूय सहर्त्विग्भिः सदक्षिणैः ।
संहृत्यैतानि सर्वाणि यज्ञं निर्वर्तयन्त्युत ॥ १२.२७४.३२ ॥
Together they carry the sacrifice with the officiating priests and their fees. Gathering all of these, they bring the sacrifice to completion.
12.274.33
यज्ञार्थानि हि सृष्टानि यथार्था श्रूयते श्रुतिः ।
एवं पूर्वतराः पूर्वे प्रवृत्ताश्चैव मानवाः ॥ १२.२७४.३३ ॥
For the sake of sacrifice these were indeed created, as the revealed scripture is heard to say in accordance with its meaning. In this way, the men of old, the most ancient, were engaged in it.
12.274.34
न हिनस्ति नारभते नाभिद्रुह्यति किंचन ।
यज्ञैर्यष्टव्यमित्येव यो यजत्यफलेप्सया ॥ १२.२७४.३४ ॥
He who does not harm, does not undertake anything harmful, and bears enmity toward no one, and who sacrifices—thinking that one must worship only through sacrifices—without desire for the fruit.
12.274.35
यज्ञाङ्गान्यपि चैतानि यथोक्तान्यपि सर्वशः ।
विधिना विधियुक्तानि तारयन्ति परस्परम् ॥ १२.२७४.३५ ॥
These limbs of the sacrifice, too, as described, performed in every way according to rule and duly carried out, carry one another across.
12.274.36
आम्नायमार्षं पश्यामि यस्मिन्वेदाः प्रतिष्ठिताः ।
तं विद्वांसोऽनुपश्यन्ति ब्राह्मणस्यानुदर्शनात् ॥ १२.२७४.३६ ॥
I see that tradition of the seers in which the Vedas are established. The learned perceive it by following the instruction of the brahmin.
12.274.37
ब्राह्मणप्रभवो यज्ञो ब्राह्मणार्पण एव च ।
अनुयज्ञं जगत्सर्वं यज्ञश्चानुजगत्सदा ॥ १२.२७४.३७ ॥
Sacrifice arises from the brahmin and is offered to the brahmin. The whole world follows the sacrifice, and the sacrifice always follows the world.
12.274.38
ओमिति ब्रह्मणो योनिर्नमः स्वाहा स्वधा वषट् ।
यस्यैतानि प्रयुज्यन्ते यथाशक्ति कृतान्यपि ॥ १२.२७४.३८ ॥
Om is the source of Brahman. Namaḥ, svāhā, svadhā and vaṣaṭ — these are employed, even in rites performed according to one's ability.
12.274.39
न तस्य त्रिषु लोकेषु परलोकभयं विदुः ।
इति वेदा वदन्तीह सिद्धाश्च परमर्षयः ॥ १२.२७४.३९ ॥
In the three worlds he knows no fear of the next world — so the Vedas declare here, and so the perfected ones and the supreme sages say.
12.274.40
ऋचो यजूंहि सामानि स्तोत्राश्च विधिचोदिताः ।
यस्मिन्नेतानि सर्वाणि भवन्तीह स वै द्विजः ॥ १२.२७४.४० ॥
Verses, sacrificial formulas, chants and hymns, prescribed by rule — he in whom all these exist here is indeed a twice-born.
12.274.41
अग्न्याधेये यद्भवति यच्च सोमे सुते द्विज ।
यच्चेतरैर्महायज्ञैर्वेद तद्भगवांस्तथा ॥ १२.२७४.४१ ॥
O twice-born, what occurs at the establishment of the sacred fires, what occurs when the soma is pressed, and what occurs in the other great sacrifices — the Blessed One knows that too.
12.274.42
तस्माद्ब्रह्मन्यजेच्चैव याजयेच्चाविचारयन् ।
यजतो यज्ञविधिना प्रेत्य स्वर्गफलं महत् ॥ १२.२७४.४२ ॥
Therefore, O brahmin, one should sacrifice oneself without hesitation, and cause others to sacrifice. The one who sacrifices by the rule of the sacrifice obtains, after death, the great fruit of heaven.
12.274.43
नायं लोकोस्त्ययज्ञानां परश्चेति विनिश्चयः ।
वेदवादविदश्चैव प्रमाणमुभयं तदा ॥ १२.२७४.४३ ॥
For those who do not sacrifice there is neither this world nor the next — this is the settled conclusion; and for those who know the doctrine of the Vedas, both are then the authority.