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महाभारतः       mahābhārataḥ - book-12, chapter-80

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युधिष्ठिर उवाच ।
क्वसमुत्थाः कथंशीला ऋत्विजः स्युः पितामह ।
कथंविधाश्च राजेन्द्र तद्ब्रूहि वदतां वर ॥१॥
1. yudhiṣṭhira uvāca ,
kvasamutthāḥ kathaṁśīlā ṛtvijaḥ syuḥ pitāmaha ,
kathaṁvidhāśca rājendra tadbrūhi vadatāṁ vara.
1. yudhiṣṭhiraḥ uvāca kva-samutthāḥ kathaṃ-śīlāḥ ṛtvijaḥ syuḥ
pitāmaha kathaṃ-vidhāḥ ca rājendra tat brūhi vadatām vara
1. yudhiṣṭhiraḥ uvāca pitāmaha rājendra vadatām vara ṛtvijaḥ
kva-samutthāḥ kathaṃ-śīlāḥ kathaṃ-vidhāḥ ca syuḥ tat brūhi
1. Yudhiṣṭhira said, "O Grandfather, O King among kings, O best of speakers, from where should the priests (ṛtvij) originate, what kind of conduct should they possess, and what should their qualifications be? Please tell me that."
भीष्म उवाच ।
प्रतिकर्म पुराचार ऋत्विजां स्म विधीयते ।
आदौ छन्दांसि विज्ञाय द्विजानां श्रुतमेव च ॥२॥
2. bhīṣma uvāca ,
pratikarma purācāra ṛtvijāṁ sma vidhīyate ,
ādau chandāṁsi vijñāya dvijānāṁ śrutameva ca.
2. bhīṣmaḥ uvāca prati-karma purācāraḥ ṛtvijām sma
vidhīyate ādau chandāṃsi vijñāya dvijānām śrutam eva ca
2. bhīṣmaḥ uvāca ṛtvijām prati-karma purācāraḥ sma
vidhīyate ādau dvijānām chandāṃsi śrutam ca eva vijñāya
2. Bhīṣma replied, "Regarding the priests (ṛtvij), the ancient custom for each ritual (karma) is established. First, one should thoroughly understand the Vedic knowledge (chandas) and the sacred learning (śruta) of the twice-born (dvija)."
ये त्वेकरतयो नित्यं धीरा नाप्रियवादिनः ।
परस्परस्य सुहृदः संमताः समदर्शिनः ॥३॥
3. ye tvekaratayo nityaṁ dhīrā nāpriyavādinaḥ ,
parasparasya suhṛdaḥ saṁmatāḥ samadarśinaḥ.
3. ye tu eka-ratayaḥ nityam dhīrāḥ na apriya-vādinaḥ
parasparasya suhṛdaḥ saṃmatāḥ sama-darśinaḥ
3. ye tu nityam eka-ratayaḥ dhīrāḥ na apriya-vādinaḥ
parasparasya suhṛdaḥ saṃmatāḥ sama-darśinaḥ
3. But those who are always solely dedicated (ekarata), resolute, not speaking unpleasant words, mutual friends, esteemed, and look upon all with impartiality.
येष्वानृशंस्यं सत्यं चाप्यहिंसा तप आर्जवम् ।
अद्रोहो नाभिमानश्च ह्रीस्तितिक्षा दमः शमः ॥४॥
4. yeṣvānṛśaṁsyaṁ satyaṁ cāpyahiṁsā tapa ārjavam ,
adroho nābhimānaśca hrīstitikṣā damaḥ śamaḥ.
4. yeṣu ānṛśaṃsyam satyam ca api ahiṃsā tapaḥ ārjavam
adrohaḥ na abhimānaḥ ca hrīḥ titikṣā damaḥ śamaḥ
4. yeṣu ānṛśaṃsyam ca satyam api ahiṃsā tapaḥ ārjavam
adrohaḥ ca na abhimānaḥ hrīḥ titikṣā damaḥ śamaḥ
4. In whom are found compassion, truth (satya), non-violence (ahiṃsā), austerity (tapas), straightforwardness, absence of malice, and humility (not arrogance), modesty, forbearance, self-control (dama) of the senses, and mental tranquility (śama).
ह्रीमान्सत्यधृतिर्दान्तो भूतानामविहिंसकः ।
अकामद्वेषसंयुक्तस्त्रिभिः शुक्लैः समन्वितः ॥५॥
5. hrīmānsatyadhṛtirdānto bhūtānāmavihiṁsakaḥ ,
akāmadveṣasaṁyuktastribhiḥ śuklaiḥ samanvitaḥ.
5. hrīmān satyadhṛtiḥ dāntaḥ bhūtānām avihimsakaḥ
akāmadveṣasaṃyuktaḥ tribhiḥ śuklaiḥ samanvitaḥ
5. hrīmān satyadhṛtiḥ dāntaḥ avihimsakaḥ bhūtānām
akāmadveṣasaṃyuktaḥ samanvitaḥ tribhiḥ śuklaiḥ
5. He who possesses modesty, is firm in his commitment to truth, self-controlled, non-violent towards all beings, free from desire and hatred, and endowed with the three pure qualities.
अहिंसको ज्ञानतृप्तः स ब्रह्मासनमर्हति ।
एते महर्त्विजस्तात सर्वे मान्या यथातथम् ॥६॥
6. ahiṁsako jñānatṛptaḥ sa brahmāsanamarhati ,
ete mahartvijastāta sarve mānyā yathātatham.
6. ahimsakaḥ jñānatṛptaḥ saḥ brahmāsanam arhati
ete mahartvijaḥ tāta sarve mānyā yathātatham
6. ahimsakaḥ jñānatṛptaḥ saḥ brahmāsanam arhati
tāta ete sarve mahartvijaḥ mānyā yathātatham
6. Such a person, non-violent and content with true knowledge (jñāna), is worthy of the seat of Brahmā. O dear one (tāta), all these great priests are to be honored exactly as they deserve.
युधिष्ठिर उवाच ।
यदिदं वेदवचनं दक्षिणासु विधीयते ।
इदं देयमिदं देयं न क्वचिद्व्यवतिष्ठते ॥७॥
7. yudhiṣṭhira uvāca ,
yadidaṁ vedavacanaṁ dakṣiṇāsu vidhīyate ,
idaṁ deyamidaṁ deyaṁ na kvacidvyavatiṣṭhate.
7. yudhiṣṭhiraḥ uvāca yat idam vedavacanam dakṣiṇāsu
vidhīyate idam deyam idam deyam na kvacit vyavatiṣṭhate
7. yudhiṣṭhiraḥ uvāca yat idam vedavacanam dakṣiṇāsu
vidhīyate idam deyam idam deyam na kvacit vyavatiṣṭhate
7. Yudhishthira said: "This Vedic injunction concerning the sacrificial fees (dakṣiṇās), which states 'this should be given, this should be given,' is nowhere definitively established."
नेदं प्रति धनं शास्त्रमापद्धर्ममशास्त्रतः ।
आज्ञा शास्त्रस्य घोरेयं न शक्तिं समवेक्षते ॥८॥
8. nedaṁ prati dhanaṁ śāstramāpaddharmamaśāstrataḥ ,
ājñā śāstrasya ghoreyaṁ na śaktiṁ samavekṣate.
8. na idam prati dhanam śāstram āpaddharmam aśāstrataḥ
ājñā śāstrasya ghorā iyam na śaktim samavekṣate
8. idam śāstram na prati dhanam na āpaddharmam aśāstrataḥ
iyam ghorā ājñā śāstrasya na śaktim samavekṣate
8. This scriptural rule (śāstra) concerning wealth (dhana) is not meant for every circumstance, nor is it a rule of emergency (āpaddharma) outside the scope of scripture (aśāstrataḥ). This stern command of scripture does not take into account one's ability or capacity (śakti).
श्रद्धामारभ्य यष्टव्यमित्येषा वैदिकी श्रुतिः ।
मिथ्योपेतस्य यज्ञस्य किमु श्रद्धा करिष्यति ॥९॥
9. śraddhāmārabhya yaṣṭavyamityeṣā vaidikī śrutiḥ ,
mithyopetasya yajñasya kimu śraddhā kariṣyati.
9. śraddhām ārabhya yaṣṭavyam iti eṣā vaidikī śrutiḥ
mithyā upetasya yajñasya kim u śraddhā kariṣyati
9. eṣā vaidikī śrutiḥ iti śraddhām ārabhya yaṣṭavyam
kim u śraddhā mithyā upetasya yajñasya kariṣyati
9. One should commence a Vedic ritual (yajña) with faith (śraddhā) – this is the Vedic sacred text (śruti). What, then, can faith (śraddhā) achieve for a Vedic ritual (yajña) that is tainted by falsehood or wrongly performed?
भीष्म उवाच ।
न वेदानां परिभवान्न शाठ्येन न मायया ।
कश्चिन्महदवाप्नोति मा ते भूद्बुद्धिरीदृशी ॥१०॥
10. bhīṣma uvāca ,
na vedānāṁ paribhavānna śāṭhyena na māyayā ,
kaścinmahadavāpnoti mā te bhūdbuddhirīdṛśī.
10. bhīṣmaḥ uvāca | na vedānām paribhavāt na śāṭhyena na
māyayā | kaścit mahat avāpnoti mā te bhūt buddhiḥ īdṛśī
10. bhīṣmaḥ uvāca: "kaścit vedānām paribhavāt na,
śāṭhyena na,
māyayā na mahat avāpnoti īdṛśī buddhiḥ te mā bhūt"
10. Bhishma said: "No one attains greatness by disrespecting the Vedas, nor by dishonesty, nor by illusion (māyā). May such an idea (buddhi) not arise in your mind."
यज्ञाङ्गं दक्षिणास्तात वेदानां परिबृंहणम् ।
न मन्त्रा दक्षिणाहीनास्तारयन्ति कथंचन ॥११॥
11. yajñāṅgaṁ dakṣiṇāstāta vedānāṁ paribṛṁhaṇam ,
na mantrā dakṣiṇāhīnāstārayanti kathaṁcana.
11. yajñāṅgam dakṣiṇāḥ tāta vedānām paribṛṃhaṇam
na mantrāḥ dakṣiṇāhīnāḥ tārayanti kathaṃcana
11. tāta dakṣiṇāḥ yajñāṅgam vedānām paribṛṃhaṇam
dakṣiṇāhīnāḥ mantrāḥ kathaṃcana na tārayanti
11. O dear one (tāta), ritual fees (dakṣiṇā) are an essential component of a Vedic ritual (yajña) and serve to strengthen the Vedas. Mantras, when not accompanied by ritual fees, can never bring about deliverance in any way.
शक्तिस्तु पूर्णपात्रेण संमितानवमा भवेत् ।
अवश्यं तात यष्टव्यं त्रिभिर्वर्णैर्यथाविधि ॥१२॥
12. śaktistu pūrṇapātreṇa saṁmitānavamā bhavet ,
avaśyaṁ tāta yaṣṭavyaṁ tribhirvarṇairyathāvidhi.
12. śaktiḥ tu pūrṇa-pātreṇa saṃmitā anavamā bhavet |
avaśyam tāta yaṣṭavyam tribhiḥ varṇaiḥ yathā-vidhi
12. tu śaktiḥ pūrṇa-pātreṇa saṃmitā anavamā bhavet tāta,
tribhiḥ varṇaiḥ yathā-vidhi avaśyam yaṣṭavyam
12. However, one's capacity (śakti) should ideally be measured by (or at least equal to) a full vessel; it should certainly not be less. Therefore, my dear son (tāta), a Vedic ritual (yajña) must necessarily be performed by the three (upper) social classes (varṇa) according to the prescribed rules.
सोमो राजा ब्राह्मणानामित्येषा वैदिकी श्रुतिः ।
तं च विक्रेतुमिच्छन्ति न वृथा वृत्तिरिष्यते ।
तेन क्रीतेन धर्मेण ततो यज्ञः प्रतायते ॥१३॥
13. somo rājā brāhmaṇānāmityeṣā vaidikī śrutiḥ ,
taṁ ca vikretumicchanti na vṛthā vṛttiriṣyate ,
tena krītena dharmeṇa tato yajñaḥ pratāyate.
13. somaḥ rājā brāhmaṇānām iti eṣā
vaidikī śrutiḥ tam ca vikretum icchanti
na vṛthā vṛttiḥ iṣyate tena
krītena dharmeṇa tataḥ yajñaḥ pratāyate
13. eṣā vaidikī śrutiḥ iti somaḥ
brāhmaṇānām rājā tam ca vikretum icchanti
vṛthā vṛttiḥ na iṣyate tena
krītena dharmeṇa tataḥ yajñaḥ pratāyate
13. “Soma is the king of Brahmins” - this is indeed a Vedic injunction (śruti). However, people desire to sell him (or the services associated with him); yet, a livelihood (vṛtti) is not to be sought without a righteous purpose. Only through that which is acquired in accordance with natural law (dharma) can the ritual (yajña) then be properly performed.
इत्येवं धर्मतः ख्यातमृषिभिर्धर्मवादिभिः ।
पुमान्यज्ञश्च सोमश्च न्यायवृत्तो यथा भवेत् ।
अन्यायवृत्तः पुरुषो न परस्य न चात्मनः ॥१४॥
14. ityevaṁ dharmataḥ khyātamṛṣibhirdharmavādibhiḥ ,
pumānyajñaśca somaśca nyāyavṛtto yathā bhavet ,
anyāyavṛttaḥ puruṣo na parasya na cātmanaḥ.
14. iti evam dharmataḥ khyātam ṛṣibhiḥ
dharmavādibhiḥ pumān yajñaḥ ca somaḥ
ca nyāyavṛttaḥ yathā bhavet anyāyavṛttaḥ
puruṣaḥ na parasya na ca ātmanaḥ
14. iti evam dharmataḥ dharmavādibhiḥ
ṛṣibhiḥ khyātam yathā pumān yajñaḥ ca
somaḥ ca nyāyavṛttaḥ bhavet anyāyavṛttaḥ
puruṣaḥ na parasya na ca ātmanaḥ
14. Thus, it has been proclaimed as righteous (dharma) by seers (ṛṣi) who speak of natural law (dharma), how a person, a Vedic ritual (yajña), and Soma should uphold righteous conduct. A person whose conduct is unrighteous belongs neither to others nor to his own self (ātman).
शरीरं यज्ञपात्राणि इत्येषा श्रूयते श्रुतिः ।
तानि सम्यक्प्रणीतानि ब्राह्मणानां महात्मनाम् ॥१५॥
15. śarīraṁ yajñapātrāṇi ityeṣā śrūyate śrutiḥ ,
tāni samyakpraṇītāni brāhmaṇānāṁ mahātmanām.
15. śarīram yajñapātrāṇi iti eṣā śrūyate śrutiḥ
tāni samyak praṇītāni brāhmaṇānām mahātmanām
15. eṣā śrutiḥ iti śarīram yajñapātrāṇi śrūyate
tāni samyak praṇītāni mahātmanām brāhmaṇānām
15. “The body constitutes the vessels for Vedic ritual (yajña)” – this is a sacred text (śruti) that is heard. These (vessels), when properly consecrated, belong to the great-souled (mahātman) Brahmins.
तपो यज्ञादपि श्रेष्ठमित्येषा परमा श्रुतिः ।
तत्ते तपः प्रवक्ष्यामि विद्वंस्तदपि मे शृणु ॥१६॥
16. tapo yajñādapi śreṣṭhamityeṣā paramā śrutiḥ ,
tatte tapaḥ pravakṣyāmi vidvaṁstadapi me śṛṇu.
16. tapaḥ yajñāt api śreṣṭham iti eṣā paramā śrutiḥ
tat te tapaḥ pravakṣyāmi vidvan tat api me śṛṇu
16. eṣā paramā śrutiḥ iti tapaḥ yajñāt api śreṣṭham he
vidvan tat tapaḥ te pravakṣyāmi tat api me śṛṇu
16. “Austerity (tapas) is superior even to Vedic ritual (yajña)” – this is the supreme sacred text (śruti). Therefore, O learned one, I shall expound upon that austerity (tapas) to you; listen to that from me as well.
अहिंसा सत्यवचनमानृशंस्यं दमो घृणा ।
एतत्तपो विदुर्धीरा न शरीरस्य शोषणम् ॥१७॥
17. ahiṁsā satyavacanamānṛśaṁsyaṁ damo ghṛṇā ,
etattapo vidurdhīrā na śarīrasya śoṣaṇam.
17. ahiṃsā satyavacanam ānṛśaṃsyam damaḥ ghṛṇā
etat tapaḥ viduḥ dhīrāḥ na śarīrasya śoṣaṇam
17. dhīrāḥ viduḥ etat tapaḥ ahiṃsā satyavacanam
ānṛśaṃsyam damaḥ ghṛṇā na śarīrasya śoṣaṇam
17. Non-violence, truthfulness in speech, compassion, self-control, and mercy - the wise know this to be true austerity (tapas), not the emaciation of the body.
अप्रामाण्यं च वेदानां शास्त्राणां चातिलङ्घनम् ।
अव्यवस्था च सर्वत्र तद्वै नाशनमात्मनः ॥१८॥
18. aprāmāṇyaṁ ca vedānāṁ śāstrāṇāṁ cātilaṅghanam ,
avyavasthā ca sarvatra tadvai nāśanamātmanaḥ.
18. aprāmāṇyam ca vedānām śāstrāṇām ca atilaṅghanam
avyavasthā ca sarvatra tat vai nāśanam ātmanaḥ
18. vedānām aprāmāṇyam ca śāstrāṇām atilaṅghanam ca
sarvatra avyavasthā ca tat vai ātmanaḥ nāśanam
18. And the lack of authority of the Vedas, and the disregard of the scriptures, and disorder everywhere - that, indeed, is the destruction of the self (ātman).
निबोध दशहोतॄणां विधानं पार्थ यादृशम् ।
चित्तिः स्रुक्चित्तमाज्यं च पवित्रं ज्ञानमुत्तमम् ॥१९॥
19. nibodha daśahotṝṇāṁ vidhānaṁ pārtha yādṛśam ,
cittiḥ srukcittamājyaṁ ca pavitraṁ jñānamuttamam.
19. nibodha daśahotṝṇām vidhānam pārtha yādṛśam cittiḥ
sruk cittam ājyam ca pavitram jñānam uttamam
19. pārtha nibodha daśahotṝṇām vidhānam yādṛśam cittiḥ
sruk ca cittam ājyam ca uttamam jñānam pavitram
19. O Pārtha, understand the nature of the ritual of the ten officiating priests (daśahotṛs): consciousness (citti) is the sacrificial ladle, the mind (citta) is the clarified butter, and supreme knowledge (jñāna) is the purifier.
सर्वं जिह्मं मृत्युपदमार्जवं ब्रह्मणः पदम् ।
एतावाञ्ज्ञानविषयः किं प्रलापः करिष्यति ॥२०॥
20. sarvaṁ jihmaṁ mṛtyupadamārjavaṁ brahmaṇaḥ padam ,
etāvāñjñānaviṣayaḥ kiṁ pralāpaḥ kariṣyati.
20. sarvam jihmam mṛtyupadam ārjavam brahmaṇaḥ
padam etāvān jñānaviṣayaḥ kim pralāpaḥ kariṣyati
20. sarvam jihmam mṛtyupadam ārjavam brahmaṇaḥ
padam etāvān jñānaviṣayaḥ kim pralāpaḥ kariṣyati
20. Everything crooked leads to the domain of death, while sincerity is the state of Brahman. This much is the scope of knowledge (jñāna); what will idle talk achieve?