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महाभारतः       mahābhārataḥ - book-12, chapter-264

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युधिष्ठिर उवाच ।
बहूनां यज्ञतपसामेकार्थानां पितामह ।
धर्मार्थं न सुखार्थार्थं कथं यज्ञः समाहितः ॥१॥
1. yudhiṣṭhira uvāca ,
bahūnāṁ yajñatapasāmekārthānāṁ pitāmaha ,
dharmārthaṁ na sukhārthārthaṁ kathaṁ yajñaḥ samāhitaḥ.
1. yudhiṣṭhiraḥ uvāca | bahūnām
yajña-tapasām ekārthānām pitāmaha
| dharmārtham na sukha-artha-artham
katham yajñaḥ samāhitaḥ
1. pitāmaha yudhiṣṭhiraḥ uvāca bahūnām yajña-tapasām ekārthānām (yat) dharmārtham na sukha-artha-artham (asti),
katham (tādṛśaḥ) yajñaḥ samāhitaḥ (bhavati iti mama praśnaḥ)
1. Yudhishthira said: O Grandfather, considering that many Vedic rituals (yajña) and austerities (tapas) share a single purpose - which is for the sake of natural law (dharma), not for the sake of pleasure - how is a Vedic ritual (yajña) properly performed?
भीष्म उवाच ।
अत्र ते वर्तयिष्यामि नारदेनानुकीर्तितम् ।
उञ्छवृत्तेः पुरावृत्तं यज्ञार्थे ब्राह्मणस्य ह ॥२॥
2. bhīṣma uvāca ,
atra te vartayiṣyāmi nāradenānukīrtitam ,
uñchavṛtteḥ purāvṛttaṁ yajñārthe brāhmaṇasya ha.
2. bhīṣmaḥ uvāca | atra te vartayisyāmi nāradena anukīrtitam
| uñcha-vṛtteḥ purā-vṛttam yajña-arthe brāhmaṇasya ha
2. bhīṣmaḥ uvāca atra te nāradena anukīrtitam uñcha-vṛtteḥ
brāhmaṇasya yajña-arthe purā-vṛttam ha vartayisyāmi
2. Bhishma said: In this regard, I will relate to you an ancient account (purāvṛtta) which was narrated by Narada, concerning a Brahmin who sustained himself by gleaning (uñchavṛtti), and this was done for the sake of performing a Vedic ritual (yajña).
राष्ट्रे धर्मोत्तरे श्रेष्ठे विदर्भेष्वभवद्द्विजः ।
उञ्छवृत्तिरृषिः कश्चिद्यज्ञे यज्ञं समादधे ॥३॥
3. rāṣṭre dharmottare śreṣṭhe vidarbheṣvabhavaddvijaḥ ,
uñchavṛttirṛṣiḥ kaścidyajñe yajñaṁ samādadhe.
3. rāṣṭre dharma-uttare śreṣṭhe vidarbheṣu abhavat dvijaḥ
| uñcha-vṛttiḥ ṛṣiḥ kaścit yajñe yajñam samādadhe
3. dharma-uttare śreṣṭhe vidarbheṣu rāṣṭre kaścit uñcha-vṛttiḥ
ṛṣiḥ dvijaḥ abhavat saḥ yajñe yajñam samādadhe
3. In the excellent kingdom of Vidarbha, a region where natural law (dharma) was supremely upheld, there lived a certain Brahmin (dvija). He was an ascetic (ṛṣi) who sustained himself by gleaning (uñchavṛtti), and he performed a Vedic ritual (yajña) for the sake of (the principle of) Vedic ritual (yajña).
श्यामाकमशनं तत्र सूर्यपत्नी सुवर्चला ।
तिक्तं च विरसं शाकं तपसा स्वादुतां गतम् ॥४॥
4. śyāmākamaśanaṁ tatra sūryapatnī suvarcalā ,
tiktaṁ ca virasaṁ śākaṁ tapasā svādutāṁ gatam.
4. śyāmākam aśanam tatra sūrya-patnī suvarcalā |
tiktam ca virasam śākam tapasā svādutām gatam
4. tatra aśanam śyāmākam sūrya-patnī suvarcalā (iva āsīt)
tiktam ca virasam śākam (api) tapasā svādutām gatam (āsīt)
4. There, his food was millet (śyāmāka), pure and radiant like Suvarcalā, the wife of the Sun-god. And bitter, tasteless vegetables, through his austerities (tapas), had attained sweetness.
उपगम्य वने पृथ्वीं सर्वभूतविहिंसया ।
अपि मूलफलैरिज्यो यज्ञः स्वर्ग्यः परंतप ॥५॥
5. upagamya vane pṛthvīṁ sarvabhūtavihiṁsayā ,
api mūlaphalairijyo yajñaḥ svargyaḥ paraṁtapa.
5. upagamya vane pṛthvīm sarvabhūtavihimsayā api
mūlaphalaiḥ ijyaḥ yajñaḥ svargyaḥ paraṃtapa
5. paraṃtapa vane pṛthvīm upagamya sarvabhūtavihimsayā
api mūlaphalaiḥ svargyaḥ yajñaḥ ijyaḥ
5. O scorcher of foes (paraṃtapa), having settled in the forest on earth, a Vedic ritual (yajña) was performed using roots and fruits, which leads to heaven, even though it entailed some harm to all creatures.
तस्य भार्या व्रतकृशा शुचिः पुष्करचारिणी ।
यज्ञपत्नीत्वमानीता सत्येनानुविधीयते ।
सा तु शापपरित्रस्ता न स्वभावानुवर्तिनी ॥६॥
6. tasya bhāryā vratakṛśā śuciḥ puṣkaracāriṇī ,
yajñapatnītvamānītā satyenānuvidhīyate ,
sā tu śāpaparitrastā na svabhāvānuvartinī.
6. tasya bhāryā vratakṛśā śuciḥ
puṣkaracāriṇī yajñapatnītvam ānītā
satyena anuvidhīyate sā tu
śāpaparitrastā na svabhāvānuvartinī
6. tasya vratakṛśā śuciḥ puṣkaracāriṇī
bhāryā yajñapatnītvam ānītā
satyena anuvidhīyate tu sā
śāpaparitrastā svabhāvānuvartinī na
6. His wife, emaciated by vows, pure, and engaged in austerities among lotuses, was brought to be the ritual wife for the Vedic ritual (yajña). She was affirmed by truth. But she, terrified by a curse, did not follow her own intrinsic nature (dharma).
मयूरजीर्णपर्णानां वस्त्रं तस्याश्च पर्णिनाम् ।
अकामायाः कृतं तत्र यज्ञे होत्रानुमार्गतः ॥७॥
7. mayūrajīrṇaparṇānāṁ vastraṁ tasyāśca parṇinām ,
akāmāyāḥ kṛtaṁ tatra yajñe hotrānumārgataḥ.
7. mayūrajīrṇaparṇānām vastram tasyāḥ ca parṇinām
akāmāyāḥ kṛtam tatra yajñe hotrā anumārgataḥ
7. tatra yajñe mayūrajīrṇaparṇānām ca parṇinām
vastram akāmāyāḥ tasyāḥ hotrā anumārgataḥ kṛtam
7. There, at the Vedic ritual (yajña), a garment made of worn peacock feathers and leaves, such as those worn by hermits, was made for her by the hotṛ priest, against her will and according to the prescribed procedure.
शुक्रस्य पुनराजातिरपध्यानादधर्मवित् ।
तस्मिन्वने समीपस्थो मृगोऽभूत्सहचारिकः ।
वचोभिरब्रवीत्सत्यं त्वया दुष्कृतकं कृतम् ॥८॥
8. śukrasya punarājātirapadhyānādadharmavit ,
tasminvane samīpastho mṛgo'bhūtsahacārikaḥ ,
vacobhirabravītsatyaṁ tvayā duṣkṛtakaṁ kṛtam.
8. śukrasya punaḥ ājātiḥ apadhyānāt
adharmavit tasmin vane samīpasthaḥ
mṛgaḥ abhūt sahacārikaḥ vacobhiḥ
abravīt satyam tvayā duṣkṛtakam kṛtam
8. apadhyānāt adharmavit śukrasya punaḥ
ājātiḥ tasmin vane samīpasthaḥ
sahacārikaḥ mṛgaḥ abhūt vacobhiḥ
satyam abravīt tvayā duṣkṛtakam kṛtam
8. Due to a misdirected thought (apadhyāna), there was a rebirth of Shukra, who was knowledgeable in unrighteousness (adharma). In that forest, a nearby deer became his companion. The deer spoke truthfully with these words: 'Indeed, a wicked deed has been done by you.'
यदि मन्त्राङ्गहीनोऽयं यज्ञो भवति वैकृतः ।
मां भोः प्रक्षिप होत्रे त्वं गच्छ स्वर्गमतन्द्रितः ॥९॥
9. yadi mantrāṅgahīno'yaṁ yajño bhavati vaikṛtaḥ ,
māṁ bhoḥ prakṣipa hotre tvaṁ gaccha svargamatandritaḥ.
9. yadi mantra-aṅga-hīnaḥ ayam yajñaḥ bhavati vaikṛtaḥ
mām bhoḥ prakṣipa hotre tvam gaccha svargam atandritaḥ
9. tvam bhoḥ yadi ayam yajñaḥ mantra-aṅga-hīnaḥ vaikṛtaḥ bhavati,
mām hotre prakṣipa,
atandritaḥ svargam gaccha.
9. If this Vedic ritual (yajña) is incomplete, lacking in its proper mantras and constituents, then, O you, offer me to the hotṛ priest! Go to heaven diligently!
ततस्तु यज्ञे सावित्री साक्षात्तं संन्यमन्त्रयत् ।
निमन्त्रयन्ती प्रत्युक्ता न हन्यां सहवासिनम् ॥१०॥
10. tatastu yajñe sāvitrī sākṣāttaṁ saṁnyamantrayat ,
nimantrayantī pratyuktā na hanyāṁ sahavāsinam.
10. tataḥ tu yajñe sāvitrī sākṣāt tam sam-ni-amantrayat
nimantrayantī prati-uktā na hanyām saha-vāsinam
10. tataḥ tu sāvitrī yajñe sākṣāt tam sam-ni-amantrayat.
nimantrayantī (sā) pratyuktā: "na saha-vāsinam hanyām.
"
10. Then, in that Vedic ritual (yajña), Savitri herself directly invited him. As she was extending the invitation, she was answered with the words: 'I should not kill one who dwells with me.'
एवमुक्ता निवृत्ता सा प्रविष्टा यज्ञपावकम् ।
किं नु दुश्चरितं यज्ञे दिदृक्षुः सा रसातलम् ॥११॥
11. evamuktā nivṛttā sā praviṣṭā yajñapāvakam ,
kiṁ nu duścaritaṁ yajñe didṛkṣuḥ sā rasātalam.
11. evam uktā nivṛttā sā praviṣṭā yajña-pāvakam
kim nu duścaritam yajñe didṛkṣuḥ sā rasātalam
11. evam uktā sā nivṛttā (ca) yajña-pāvakam praviṣṭā.
sā yajñe kim nu duścaritam didṛkṣuḥ rasātalam (jagāma/icchati sma)?
11. Thus addressed, she turned back and entered the fire of the Vedic ritual (yajña). What misdeed in the ritual (yajña) did she, desiring to witness, [seek to find even by descending] to the lowest underworld (rasātala)?
सा तु बद्धाञ्जलिं सत्यमयाचद्धरिणं पुनः ।
सत्येन संपरिष्वज्य संदिष्टो गम्यतामिति ॥१२॥
12. sā tu baddhāñjaliṁ satyamayācaddhariṇaṁ punaḥ ,
satyena saṁpariṣvajya saṁdiṣṭo gamyatāmiti.
12. sā tu baddha-añjalim satyam ayācat hariṇam punaḥ
satyena sam-pari-ṣvajya sam-diṣṭaḥ gamyatām iti
12. sā tu baddha-añjalim (kṛtvā) satyam hariṇam punaḥ ayācat.
satyena sam-pari-ṣvajya,
(saḥ) sam-diṣṭaḥ "gamyatām" iti.
12. But she, with folded hands, truly begged the deer again. After embracing him with truth, he was instructed, 'Go forth now!'
ततः स हरिणो गत्वा पदान्यष्टौ न्यवर्तत ।
साधु हिंसय मां सत्य हतो यास्यामि सद्गतिम् ॥१३॥
13. tataḥ sa hariṇo gatvā padānyaṣṭau nyavartata ,
sādhu hiṁsaya māṁ satya hato yāsyāmi sadgatim.
13. tataḥ saḥ hariṇaḥ gatvā padāni aṣṭau nyavartata
sādhu hiṃsaya mām satya hataḥ yāsyāmi sadgatim
13. tataḥ saḥ hariṇaḥ aṣṭau padāni gatvā nyavartata
satya mām sādhu hiṃsaya hataḥ sadgatim yāsyāmi
13. Then that deer, having gone eight steps, turned back. (He said,) "Please kill me, O truthful one! Once killed, I will attain a good destination."
पश्य ह्यप्सरसो दिव्या मया दत्तेन चक्षुषा ।
विमानानि विचित्राणि गन्धर्वाणां महात्मनाम् ॥१४॥
14. paśya hyapsaraso divyā mayā dattena cakṣuṣā ,
vimānāni vicitrāṇi gandharvāṇāṁ mahātmanām.
14. paśya hi apsarasaḥ divyāḥ mayā dattena cakṣuṣā
vimānāni vicitrāṇi gandharvāṇām mahātmanām
14. hi mayā dattena cakṣuṣā divyāḥ apsarasaḥ
mahātmanām gandharvāṇām vicitrāṇi vimānāni paśya
14. Indeed, behold the divine Apsaras and the wonderful celestial chariots of the great-souled Gandharvas, through the vision bestowed by me.
ततः सुरुचिरं दृष्ट्वा स्पृहालग्नेन चक्षुषा ।
मृगमालोक्य हिंसायां स्वर्गवासं समर्थयत् ॥१५॥
15. tataḥ suruciraṁ dṛṣṭvā spṛhālagnena cakṣuṣā ,
mṛgamālokya hiṁsāyāṁ svargavāsaṁ samarthayat.
15. tataḥ suruciram dṛṣṭvā spṛhālagnena cakṣuṣā
mṛgam ālokya hiṃsāyām svargavāsam samarthayat
15. tataḥ spṛhālagnena cakṣuṣā suruciram dṛṣṭvā
mṛgam ālokya hiṃsāyām svargavāsam samarthayat
15. Then, having seen the enchanting sights with eyes fixed by longing, he looked at the deer and justified (the act of) killing it (as a means to) dwelling in heaven.
स तु धर्मो मृगो भूत्वा बहुवर्षोषितो वने ।
तस्य निष्कृतिमाधत्त न ह्यसौ यज्ञसंविधिः ॥१६॥
16. sa tu dharmo mṛgo bhūtvā bahuvarṣoṣito vane ,
tasya niṣkṛtimādhatta na hyasau yajñasaṁvidhiḥ.
16. saḥ tu dharmaḥ mṛgaḥ bhūtvā bahuvarṣoṣitaḥ vane
tasya niṣkṛtim ādatta na hi asau yajñasaṃvidhiḥ
16. tu saḥ dharmaḥ mṛgaḥ bhūtvā vane bahuvarṣoṣitaḥ
tasya niṣkṛtim ādatta hi asau yajñasaṃvidhiḥ na
16. But that Dharma (natural law), having become a deer and dwelt in the forest for many years, bestowed atonement upon him (the hunter). Indeed, this (act of killing the deer) was not a prescribed Vedic ritual (yajña).
तस्य तेन तु भावेन मृगहिंसात्मनस्तदा ।
तपो महत्समुच्छिन्नं तस्माद्धिंसा न यज्ञिया ॥१७॥
17. tasya tena tu bhāvena mṛgahiṁsātmanastadā ,
tapo mahatsamucchinnaṁ tasmāddhiṁsā na yajñiyā.
17. tasya tena tu bhāvena mṛgahimsātmanaḥ tadā
tapaḥ mahat samucchinnam tasmāt hiṃsā na yajñiyā
17. tadā tasya mṛgahimsātmanaḥ tena bhāvena mahat tapaḥ samucchinnam.
tasmāt hiṃsā yajñiyā na.
17. At that time, due to his disposition for killing animals, his great austerity (tapas) was completely destroyed. Therefore, violence is not suitable for a Vedic ritual (yajña).
ततस्तं भगवान्धर्मो यज्ञं याजयत स्वयम् ।
समाधानं च भार्याया लेभे स तपसा परम् ॥१८॥
18. tatastaṁ bhagavāndharmo yajñaṁ yājayata svayam ,
samādhānaṁ ca bhāryāyā lebhe sa tapasā param.
18. tataḥ tam bhagavān dharmaḥ yajñam yājayata svayam
samādhānam ca bhāryāyāḥ lebhe saḥ tapasā param
18. tataḥ bhagavān dharmaḥ svayam tam yajñam yājayata.
ca saḥ tapasā bhāryāyāḥ param samādhānam lebhe.
18. Then, the venerable (Bhagavān) Dharma (dharma) himself caused him to perform the Vedic ritual (yajña). And through his austerity (tapas), he attained supreme appeasement for his wife.
अहिंसा सकलो धर्मो हिंसा यज्ञेऽसमाहिता ।
सत्यं तेऽहं प्रवक्ष्यामि यो धर्मः सत्यवादिनाम् ॥१९॥
19. ahiṁsā sakalo dharmo hiṁsā yajñe'samāhitā ,
satyaṁ te'haṁ pravakṣyāmi yo dharmaḥ satyavādinām.
19. ahiṃsā sakalaḥ dharmaḥ hiṃsā yajñe asamāhitā satyam
te aham pravakṣyāmi yaḥ dharmaḥ satyavādinām
19. ahiṃsā sakalaḥ dharmaḥ.
hiṃsā yajñe asamāhitā.
aham te satyam pravakṣyāmi,
yaḥ dharmaḥ satyavādinām.
19. Non-violence (ahiṃsā) constitutes the entire natural law (dharma). Violence is not properly established or sanctioned in a Vedic ritual (yajña). I will truly declare to you the natural law (dharma) of those who speak the truth.