12.255
जाजलिरुवाच॥
jājaliruvāca॥
[जाजलिः (jājaliḥ) - Jājali; (a proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Jājali said;)
Jājali said.
यथा प्रवर्तितो धर्मस्तुलां धारयता त्वया। स्वर्गद्वारं च वृत्तिं च भूतानामवरोत्स्यते ॥१२-२५५-१॥
yathā pravartito dharmas tulāṃ dhārayatā tvayā। svargadvāraṃ ca vṛttiṃ ca bhūtānām avarotsyate ॥12-255-1॥
[यथा (yathā) - as; in the manner; how; in which way; प्रवर्तितः (pravartitaḥ) - set in motion; established; caused to proceed; धर्मः (dharmaḥ) - dharma; righteousness; law; तुलां (tulām) - the balance; the scale; धारयता (dhārayatā) - by holding; by supporting; त्वया (tvayā) - by you; स्वर्गद्वारं (svargadvāraṃ) - the gate of heaven; च (ca) - and; वृत्तिं (vṛttiṃ) - livelihood; conduct; means of subsistence; च (ca) - and; भूतानाम् (bhūtānām) - of beings; of creatures; अवरोत्स्यते (avarotsyate) - will be protected; will be preserved;]
(As dharma, set in motion by you holding the balance, the gate of heaven and the livelihood of beings will be protected.)
As you uphold the balance and establish dharma, both the gate to heaven and the livelihood of all beings will be safeguarded.
कृष्या ह्यन्नं प्रभवति ततस्त्वमपि जीवसि। पशुभिश्चौषधीभिश्च मर्त्या जीवन्ति वाणिज ॥१२-२५५-२॥
kṛṣyā hy annaṃ prabhavati tatas tvam api jīvasi। paśubhiś cauṣadhībhis ca martyā jīvanti vāṇija ॥12-255-2॥
[कृष्या (kṛṣyā) - by agriculture; हि (hi) - indeed; अन्नं (annaṃ) - food; प्रभवति (prabhavati) - arises; ततः (tataḥ) - thereafter; त्वम् (tvam) - you; अपि (api) - also; जीवसि (jīvasi) - live; पशुभिः (paśubhiḥ) - by animals; च (ca) - and; औषधीभिः (auṣadhībhiḥ) - by plants; च (ca) - and; मर्त्याः (martyāḥ) - mortals; जीवन्ति (jīvanti) - live; वाणिज (vāṇija) - O merchant;]
(By agriculture indeed food arises; thereafter you also live. By animals and by plants mortals live, O merchant.)
It is through agriculture that food is produced; thus, you too live. By means of animals and plants, mortals sustain themselves, O merchant.
यतो यज्ञः प्रभवति नास्तिक्यमपि जल्पसि। न हि वर्तेदयं लोको वार्तामुत्सृज्य केवलम् ॥१२-२५५-३॥
yato yajñaḥ prabhavati nāstikyam api jalpasi। na hi varted ayaṃ loko vārtām utsṛjya kevalam ॥12-255-3॥
[यतः (yataḥ) - from which; यज्ञः (yajñaḥ) - sacrifice; प्रभवति (prabhavati) - arises; नास्तिक्यम् (nāstikyam) - atheism; अपि (api) - even; जल्पसि (jalpasi) - you prattle; न (na) - not; हि (hi) - indeed; वर्तेत (varteta) - would exist; अयम् (ayam) - this; लोकः (lokaḥ) - world; वार्ताम् (vārtām) - livelihood; उत्सृज्य (utsṛjya) - abandoning; केवलम् (kevalam) - only;]
(From which sacrifice arises, even atheism you prattle. Indeed, this world would not exist, abandoning livelihood only.)
You speak even of atheism, though sacrifice is the source of all. Indeed, this world would not exist if everyone abandoned their means of livelihood and lived only thus.
तुलाधार उवाच॥
tulādhāra uvāca॥
[तुलाधार (tulādhāra) - name Tulādhāra; उवाच (uvāca) - said;]
(Tulādhāra said;)
Tulādhāra said.
वक्ष्यामि जाजले वृत्तिं नास्मि ब्राह्मण नास्तिकः। न च यज्ञं विनिन्दामि यज्ञवित्तु सुदुर्लभः ॥१२-२५५-४॥
vakṣyāmi jājale vṛttiṃ nāsmi brāhmaṇa nāstikaḥ। na ca yajñaṃ vinindāmi yajñavit tu sudurlabhaḥ ॥12-255-4॥
[वक्ष्यामि (vakṣyāmi) - I shall speak; जाजले (jājale) - O descendant of Jājali; वृत्तिं (vṛttiṃ) - conduct; न (na) - not; अस्मि (asmi) - am; ब्राह्मण (brāhmaṇa) - O Brāhmaṇa; नास्तिकः (nāstikaḥ) - atheist; न (na) - not; च (ca) - and; यज्ञं (yajñaṃ) - sacrifice; विनिन्दामि (vinindāmi) - I censure; यज्ञवित् (yajñavit) - knower of sacrifice; तु (tu) - but; सुदुर्लभः (sudurlabhaḥ) - very rare;]
(I shall speak, O descendant of Jājali, about conduct. I am not, O Brāhmaṇa, an atheist. Nor do I censure sacrifice; but the knower of sacrifice is very rare.)
O Brāhmaṇa, I will explain the conduct, O descendant of Jājali. I am not an atheist, nor do I condemn sacrifice; but one who truly knows sacrifice is very rare.
नमो ब्राह्मणयज्ञाय ये च यज्ञविदो जनाः। स्वयज्ञं ब्राह्मणा हित्वा क्षात्रं यज्ञमिहास्थिताः ॥१२-२५५-५॥
namo brāhmaṇayajñāya ye ca yajñavido janāḥ। svayajñaṃ brāhmaṇā hitvā kṣātraṃ yajñamihāsthitāḥ ॥12-255-5॥
[नमः (namaḥ) - obeisance; ब्राह्मणयज्ञाय (brāhmaṇayajñāya) - to the Brāhmaṇa-sacrifice; ये (ye) - who; च (ca) - and; यज्ञविदः (yajñavidaḥ) - knowers of sacrifice; जनाः (janāḥ) - people; स्वयज्ञम् (svayajñam) - own sacrifice; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; हित्वा (hitvā) - having abandoned; क्षात्रम् (kṣātram) - Kṣatriya; यज्ञम् (yajñam) - sacrifice; इह (iha) - here; आस्थिताः (āsthitāḥ) - engaged in;]
(Obeisance to the Brāhmaṇa-sacrifice and to those people who know the sacrifice. The Brāhmaṇas, having abandoned their own sacrifice, are engaged here in the Kṣatriya sacrifice.)
Salutations to the Brāhmaṇa-sacrifice and to those who are versed in sacrifice. Here, the Brāhmaṇas, having given up their own sacrifice, have taken up the Kṣatriya sacrifice.
लुब्धैर्वित्तपरैर्ब्रह्मन्नास्तिकैः सम्प्रवर्तितम्। वेदवादानविज्ञाय सत्याभासमिवानृतम् ॥१२-२५५-६॥
lubdhair vittaparair brahman nāstikaiḥ sampravartitam। vedavādān avijñāya satyābhāsam ivānṛtam ॥12-255-6॥
[लुब्धैः (lubdhaiḥ) - by the greedy; वित्तपरैः (vittaparaiḥ) - by those devoted to wealth; ब्रह्मन् (brahman) - O Brāhmaṇa; नास्तिकैः (nāstikaiḥ) - by atheists; सम्प्रवर्तितम् (sampravartitam) - set in motion; वेदवादान् (vedavādān) - Vedic doctrines; अविज्ञाय (avijñāya) - without understanding; सत्याभासम् (satyābhāsam) - semblance of truth; इव (iva) - like; अनृतम् (anṛtam) - falsehood;]
(By the greedy, by those devoted to wealth, O Brāhmaṇa, by atheists, it was set in motion. Not understanding the Vedic doctrines, (it is) falsehood like a semblance of truth.)
O Brāhmaṇa, this was instituted by the greedy, the wealth-seekers, and the atheists. Not understanding the Vedic doctrines, it is a falsehood that appears like the truth.
इदं देयमिदं देयमिति नान्तं चिकीर्षति। अतः स्तैन्यं प्रभवति विकर्माणि च जाजले ॥ तदेव सुकृतं हव्यं येन तुष्यन्ति देवताः ॥१२-२५५-७॥
idaṃ deyam idaṃ deyam iti na antaṃ cikīrṣati। ataḥ stainyaṃ prabhavati vikarmāṇi ca jājale॥ tadeva sukṛtaṃ havyaṃ yena tuṣyanti devatāḥ॥12-255-7॥
[इदं (idaṃ) - this; देयम् (deyam) - should be given; इदं (idaṃ) - this; देयम् (deyam) - should be given; इति (iti) - thus; न (na) - not; अन्तम् (antam) - end; चिकीर्षति (cikīrṣati) - desires to do; अतः (ataḥ) - therefore; स्तैन्यम् (stainyaṃ) - theft; प्रभवति (prabhavati) - arises; विकर्माणि (vikarmāṇi) - wrong actions; च (ca) - and; जाजले (jājale) - in the world; तत् (tat) - that; एव (eva) - only; सुकृतम् (sukṛtam) - good deed; हव्यम् (havyam) - offering; येन (yena) - by which; तुष्यन्ति (tuṣyanti) - are pleased; देवताः (devatāḥ) - the deities;]
(This should be given, this should be given—thus, he does not desire an end. Therefore, theft arises and wrong actions also in the world. That alone is the good deed, the offering by which the deities are pleased.)
One who keeps saying, "This should be given, this should be given," and never feels satisfied, causes theft and wrong actions to arise in the world. Only that act is truly virtuous, that offering by which the deities are pleased.
नमस्कारेण हविषा स्वाध्यायैरौषधैस्तथा। पूजा स्याद्देवतानां हि यथा शास्त्रनिदर्शनम् ॥१२-२५५-८॥
namaskāreṇa haviṣā svādhyāyairauṣadhaiḥ tathā। pūjā syād devatānāṃ hi yathā śāstra-nidarśanam ॥12-255-8॥
[नमस्कारेण (namaskāreṇa) - by salutation; हविषा (haviṣā) - by oblation; स्वाध्यायैः (svādhyāyaiḥ) - by recitations of sacred texts; औषधैः (auṣadhaiḥ) - by medicinal herbs; तथा (tathā) - thus; पूजा (pūjā) - worship; स्यात् (syāt) - should be; देवतानाम् (devatānām) - of the deities; हि (hi) - indeed; यथा (yathā) - as; शास्त्रनिदर्शनम् (śāstra-nidarśanam) - according to the injunction of the scriptures;]
(By salutation, by oblation, by recitations of sacred texts, by medicinal herbs, thus worship should be of the deities indeed as according to the injunction of the scriptures.)
Worship of the deities should be performed by salutation, oblation, recitation of sacred texts, and medicinal herbs, exactly as prescribed by the scriptures.
इष्टापूर्तादसाधूनां विषमा जायते प्रजा। लुब्धेभ्यो जायते लुब्धः समेभ्यो जायते समः ॥१२-२५५-९॥
iṣṭāpūrtādasādhūnāṃ viṣamā jāyate prajā। lubdhebhyo jāyate lubdhaḥ samebhyo jāyate samaḥ ॥12-255-9॥
[इष्टापूर्तात् (iṣṭāpūrtāt) - from sacrifices and charitable works; असाधूनाम् (asādhūnām) - of the unrighteous; विषमा (viṣamā) - unequal; जायते (jāyate) - is born; प्रजा (prajā) - offspring; लुब्धेभ्यः (lubdhebhyaḥ) - from the greedy; जायते (jāyate) - is born; लुब्धः (lubdhaḥ) - greedy (one); समेभ्यः (samebhyaḥ) - from the virtuous; जायते (jāyate) - is born; समः (samaḥ) - virtuous (one);]
(From sacrifices and charitable works of the unrighteous, unequal offspring is born. From the greedy, a greedy one is born; from the virtuous, a virtuous one is born.)
When unrighteous people perform sacrifices and charitable works, their offspring turn out unequal. The greedy give rise to greedy offspring, while the virtuous produce virtuous ones.
यजमानो यथात्मानमृत्विजश्च तथा प्रजाः। यज्ञात्प्रजा प्रभवति नभसोऽम्भ इवामलम् ॥१२-२५५-१०॥
yajamāno yathātmānamṛtvijaśca tathā prajāḥ। yajñātprajā prabhavati nabhaso’mbha ivāmalam ॥12-255-10॥
[यजमानः (yajamānaḥ) - sacrificer; यथा (yathā) - just as; आत्मानम् (ātmānam) - himself; ऋत्विजः (ṛtvijaḥ) - priests; च (ca) - and; तथा (tathā) - so; प्रजाः (prajāḥ) - offspring; यज्ञात् (yajñāt) - from sacrifice; प्रजाः (prajāḥ) - offspring; प्रभवति (prabhavati) - arises; नभसः (nabhasaḥ) - from the sky; अम्भ (ambha) - water; इव (iva) - like; अमलम् (amalam) - pure;]
(The sacrificer just as himself, and the priests so (also), offspring arise from sacrifice, offspring arises from the sky like pure water.)
Just as the sacrificer and the priests are (born) from themselves, so too do offspring arise from sacrifice, just as pure water arises from the sky.
अग्नौ प्रास्ताहुतिर्ब्रह्मन्नादित्यमुपतिष्ठति। आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः ॥१२-२५५-११॥
agnau prāstāhutir brahman nādityam upatiṣṭhati। ādityāj jāyate vṛṣṭir vṛṣṭer annaṃ tataḥ prajāḥ ॥12-255-11॥
[अग्नौ (agnau) - in the fire; प्रास्ता (prāstā) - offered; आहुति: (āhutiḥ) - oblation; ब्रह्मन् (brahman) - O Brahman; आदित्यम् (ādityam) - to the Sun; उपतिष्ठति (upatiṣṭhati) - reaches; आदित्याज् (ādityāj) - from the Sun; जायते (jāyate) - arises; वृष्टि: (vṛṣṭiḥ) - rain; वृष्टे: (vṛṣṭeḥ) - from rain; अन्नम् (annam) - food; ततः (tataḥ) - from that; प्रजाः (prajāḥ) - creatures; १२-२५५-११ (12-255-11) - 12-255-11;]
(O Brahman, the oblation offered in the fire reaches the Sun. From the Sun arises rain; from rain, food; from that, creatures.)
O Brahman, the offering placed in the fire reaches the Sun. From the Sun comes rain, from rain comes food, and from food arise living beings.
तस्मात्स्वनुष्ठितात्पूर्वे सर्वान्कामांश्च लेभिरे। अकृष्टपच्या पृथिवी आशीर्भिर्वीरुधोऽभवन् ॥ न ते यज्ञेष्वात्मसु वा फलं पश्यन्ति किञ्चन ॥१२-२५५-१२॥
tasmātsvanuṣṭhitātpūrve sarvānkāmāṃśca lebhire। akṛṣṭapacyā pṛthivī āśīrbhirvīrudho'bhavan ॥ na te yajñeṣvātmasu vā phalaṃ paśyanti kiñcana ॥12-255-12॥
[तस्मात् (tasmāt) - therefore; स्वनुष्ठितात् (svanuṣṭhitāt) - from one's own performed (duty); पूर्वे (pūrve) - the former (people); सर्वान् (sarvān) - all; कामान् (kāmān) - desires; च (ca) - and; लेभिरे (lebhire) - they obtained; अकृष्टपच्या (akṛṣṭapacyā) - not ploughed (by) tilling; पृथिवी (pṛthivī) - earth; आशीर्भिः (āśīrbhiḥ) - by blessings; वीरुधः (vīrudhaḥ) - plants; अभवन् (abhavan) - became; न (na) - not; ते (te) - they; यज्ञेषु (yajñeṣu) - in sacrifices; आत्मसु (ātmasu) - in themselves; वा (vā) - or; फलम् (phalam) - fruit; पश्यन्ति (paśyanti) - they see; किञ्चन (kiñcana) - anything;]
(Therefore, from their own performed (duty), the former (people) obtained all desires; the earth, not ploughed (by) tilling, by blessings, plants became. They do not see any fruit in sacrifices or in themselves.)
Therefore, the people of old, by performing their own duties, obtained all their desires; the earth, without being tilled, produced plants by blessings. They do not see any fruit in sacrifices or in themselves.
शङ्कमानाः फलं यज्ञे ये यजेरन्कथञ्चन। जायन्तेऽसाधवो धूर्ता लुब्धा वित्तप्रयोजनाः ॥१२-२५५-१३॥
śaṅkamānāḥ phalaṃ yajñe ye yajerankathañcana। jāyante'sādhavo dhūrtā lubdhā vittaprayojanāḥ ॥12-255-13॥
[शङ्कमानाः (śaṅkamānāḥ) - doubting; फलं (phalaṃ) - fruit; यज्ञे (yajñe) - in sacrifice; ये (ye) - who; यजेरन् (yajeran) - would perform sacrifice; कथञ्चन (kathaṃcana) - in any way; जायन्ते (jāyante) - are born; असाधवः (asādhavaḥ) - unrighteous; धूर्ताः (dhūrtāḥ) - deceitful; लुब्धाः (lubdhāḥ) - greedy; वित्तप्रयोजनाः (vittaprayojanāḥ) - having wealth as purpose;]
(Doubting the fruit in sacrifice, those who would perform sacrifice in any way—unrighteous, deceitful, greedy, having wealth as purpose—are born.)
Those who doubt the results of sacrifice and perform it in any manner, are born as unrighteous, deceitful, and greedy people whose only aim is wealth.
स स्म पापकृतां लोकान्गच्छेदशुभकर्मणा। प्रमाणमप्रमाणेन यः कुर्यादशुभं नरः ॥ पापात्मा सोऽकृतप्रज्ञः सदैवेह द्विजोत्तम ॥१२-२५५-१४॥
sa sma pāpakṛtāṃ lokān gacchet aśubhakarmaṇā। pramāṇam apramāṇena yaḥ kuryād aśubhaṃ naraḥ ॥ pāpātmā saḥ akṛtaprajñaḥ sadā eva iha dvijottama ॥12-255-14॥
[स (saḥ) - he; स्म (sma) - indeed; पापकृताम् (pāpakṛtām) - of evil-doers; लोकान् (lokān) - worlds; गच्छेत् (gacchet) - would go; अशुभकर्मणा (aśubhakarmaṇā) - by evil action; प्रमाणम् (pramāṇam) - authority; अप्रमाणेन (apramāṇena) - by non-authority; यः (yaḥ) - who; कुर्यात् (kuryāt) - would do; अशुभम् (aśubham) - evil; नरः (naraḥ) - man; पापात्मा (pāpātmā) - wicked-souled; सः (saḥ) - he; अकृतप्रज्ञः (akṛtaprajñaḥ) - unwise; सदा (sadā) - always; एव (eva) - indeed; इह (iha) - here; द्विजोत्तम (dvijottama) - O best of twice-born;]
(He indeed would go to the worlds of evil-doers by evil action; who would do evil by non-authority to authority, that man is wicked-souled, unwise, always indeed here, O best of twice-born.)
He who, by evil actions, goes to the worlds of evil-doers, and who acts wrongly against authority with non-authority, is a wicked-souled and unwise man, always so, O best of the twice-born.
कर्तव्यमिति कर्तव्यं वेत्ति यो ब्राह्मणोभयम्। ब्रह्मैव वर्तते लोके नैति कर्तव्यतां पुनः ॥१२-२५५-१५॥
kartavyam iti kartavyaṃ vetti yo brāhmaṇo ubhayam। brahma eva vartate loke na eti kartavyatāṃ punaḥ ॥12-255-15॥
[कर्तव्यम् (kartavyam) - to be done; इति (iti) - thus; कर्तव्यम् (kartavyam) - duty; वेत्ति (vetti) - knows; यः (yaḥ) - who; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; उभयम् (ubhayam) - both; ब्रह्म (brahma) - Brahman; एव (eva) - indeed; वर्तते (vartate) - exists; लोके (loke) - in the world; न (na) - not; एति (eti) - attains; कर्तव्यताम् (kartavyatām) - the state of duty; पुनः (punaḥ) - again;]
(He who knows 'to be done' as duty, that brāhmaṇa knows both; Brahman alone exists in the world, he does not attain the state of duty again.)
The brāhmaṇa who understands what is to be done as duty knows both; in the world, only Brahman exists, and he does not again become subject to duty.
विगुणं च पुनः कर्म ज्याय इत्यनुशुश्रुम। सर्वभूतोपघातश्च फलभावे च संयमः ॥१२-२५५-१६॥
viguṇaṃ ca punaḥ karma jyāya ity anuśuśruma। sarvabhūtopaghātaś ca phalabhāve ca saṃyamaḥ ॥12-255-16॥
[विगुणम् (viguṇam) - defective; च (ca) - and; पुनः (punaḥ) - again; कर्म (karma) - action; ज्यायः (jyāyaḥ) - superior; इति (iti) - thus; अनुशुश्रुम (anuśuśruma) - we have heard; सर्वभूत (sarvabhūta) - all beings; उपघातः (upaghātaḥ) - harm; च (ca) - and; फलभावे (phalabhāve) - in the state of result; च (ca) - and; संयमः (saṃyamaḥ) - restraint;]
(Defective and again action is superior, thus we have heard. Harm to all beings and in the state of result and restraint.)
We have heard that even defective action is better; restraint in the result and not harming all beings is also taught.
सत्ययज्ञा दमयज्ञा अलुब्धाश्चात्मतृप्तयः। उत्पन्नत्यागिनः सर्वे जना आसन्नमत्सराः ॥१२-२५५-१७॥
satyayajñā damayajñā alubdhāś cātmatṛptayaḥ। utpannatyāginaḥ sarve janā āsannamatsarāḥ ॥12-255-17॥
[सत्ययज्ञाः (satyayajñāḥ) - those who sacrifice truth; दमयज्ञाः (damayajñāḥ) - those who sacrifice self-control; अलुब्धाः (alubdhāḥ) - not greedy; च (ca) - and; आत्मतृप्तयः (ātmatṛptayaḥ) - those satisfied in the self; उत्पन्नत्यागिनः (utpannatyāginaḥ) - those who have arisen renunciation; सर्वे (sarve) - all; जनाः (janāḥ) - people; आसन् (āsan) - were; अमत्सराः (amatsarāḥ) - free from envy;]
(Those who sacrifice truth, those who sacrifice self-control, not greedy, and those satisfied in the self, those who have arisen renunciation, all people were free from envy.)
All people were devoted to truth and self-control, free from greed, content in themselves, given to renunciation, and without envy.
क्षेत्रक्षेत्रज्ञतत्त्वज्ञाः स्वयज्ञपरिनिष्ठिताः। ब्राह्मं वेदमधीयन्तस्तोषयन्त्यमरानपि ॥१२-२५५-१८॥
kṣetrakṣetrajñatattvajñāḥ svayajñaparinishṭhitāḥ। brāhmaṃ vedamadhīyantastoṣayantyamarānapi ॥12-255-18॥
[क्षेत्र (kṣetra) - field; क्षेत्रज्ञ (kṣetrajña) - knower of the field; तत्त्वज्ञाः (tattvajñāḥ) - knowers of the truth; स्वयज्ञ (svayajña) - self-sacrifice; परिनिष्ठिताः (pariniṣṭhitāḥ) - firmly established; ब्राह्मं (brāhmaṃ) - pertaining to Brahman; वेदम् (vedam) - Veda; अधीयन्तः (adhīyantaḥ) - studying; तोषयन्ति (toṣayanti) - they please; अमरान् (amarān) - the immortals; अपि (api) - even;]
(Those who know the field, the knower of the field, and the truth, who are firmly established in self-sacrifice, studying the Veda pertaining to Brahman, even please the immortals.)
Those who know the field, the knower of the field, and the truth, who are firmly established in self-sacrifice and study the Veda relating to Brahman, even please the immortals.
अखिलं दैवतं सर्वं ब्रह्म ब्राह्मणसंश्रितम्। तृप्यन्ति तृप्यतो देवास्तृप्तास्तृप्तस्य जाजले ॥१२-२५५-१९॥
akhilaṃ daivataṃ sarvaṃ brahma brāhmaṇasaṃśritam। tṛpyanti tṛpyato devāstṛptāstṛptasya jājale ॥12-255-19॥
[अखिलं (akhilaṃ) - entire; whole; दैवतं (daivataṃ) - divinity; deity; सर्वं (sarvaṃ) - all; everything; ब्रह्म (brahma) - Brahman; the Absolute; ब्राह्मणसंश्रितम् (brāhmaṇasaṃśritam) - resorted to the Brāhmaṇa; dependent on the Brāhmaṇa; तृप्यन्ति (tṛpyanti) - are satisfied; become content; तृप्यतः (tṛpyataḥ) - of the satisfied; of the contented; देवाः (devāḥ) - gods; deities; तृप्ताः (tṛptāḥ) - satisfied; content; तृप्तस्य (tṛptasya) - of the satisfied; of the contented; जाजले (jājale) - in the sacrifice; in the offering;]
(The entire divinity, all is Brahman, resorted to the Brāhmaṇa. The gods are satisfied by the satisfied; the satisfied are satisfied in the sacrifice.)
All divinity, everything, is Brahman, dependent on the Brāhmaṇa. The gods are satisfied by those who are content; the contented are fulfilled in the sacrifice.
यथा सर्वरसैस्तृप्तो नाभिनन्दति किञ्चन। तथा प्रज्ञानतृप्तस्य नित्यं तृप्तिः सुखोदया ॥१२-२५५-२०॥
yathā sarvarasais tṛpto nābhinandati kiñcana| tathā prajñānatṛptasya nityaṃ tṛptiḥ sukhodayā ||12-255-20||
[यथा (yathā) - just as; सर्वरसैः (sarva-rasaiḥ) - with all essences; तृप्तः (tṛptaḥ) - satisfied; न (na) - not; अभिनन्दति (abhinandati) - rejoices; किञ्चन (kiñcana) - anything; तथा (tathā) - so; प्रज्ञानतृप्तस्य (prajñāna-tṛptasya) - of one satisfied by wisdom; नित्यं (nityam) - always; तृप्तिः (tṛptiḥ) - satisfaction; सुखोदया (sukhodayā) - arising of happiness;]
(Just as one satisfied with all essences does not rejoice in anything, so for one satisfied by wisdom, there is always satisfaction, the arising of happiness.)
Just as a person who is satisfied with all tastes does not delight in anything in particular, so too, for one who is fulfilled by wisdom, there is always a satisfaction from which happiness arises.
धर्मारामा धर्मसुखाः कृत्स्नव्यवसितास्तथा। अस्ति नस्तत्त्वतो भूय इति प्रज्ञागवेषिणः ॥१२-२५५-२१॥
dharmārāmā dharmasukhāḥ kṛtsnavyavasitās tathā। asti nas tattvato bhūya iti prajñāgaveṣiṇaḥ ॥12-255-21॥
[धर्मारामा (dharmārāmā) - those whose delight is in dharma; धर्मसुखाः (dharmasukhāḥ) - those whose happiness is in dharma; कृत्स्नव्यवसिताः (kṛtsnavyavasitāḥ) - those who are wholly resolved; तथा (tathā) - likewise; अस्ति (asti) - there is; नः (naḥ) - for us; तत्त्वतः (tattvataḥ) - truly; भूयः (bhūyaḥ) - more; इति (iti) - thus; प्रज्ञागवेषिणः (prajñāgaveṣiṇaḥ) - seekers of wisdom;]
(Those whose delight is in dharma, whose happiness is in dharma, who are wholly resolved, likewise, there is for us truly more thus, seekers of wisdom.)
Those who delight and find happiness in dharma, who are wholly resolved, likewise, for us, there is truly more—thus are the seekers of wisdom.
ज्ञानविज्ञानिनः केचित्परं पारं तितीर्षवः। अतीव तत्सदा पुण्यं पुण्याभिजनसंहितम् ॥१२-२५५-२२॥
jñānavijñāninaḥ kecit paraṃ pāraṃ titīrṣavaḥ। atīva tat sadā puṇyaṃ puṇyābhijana-saṃhitam ॥12-255-22॥
[ज्ञानविज्ञानिनः (jñānavijñāninaḥ) - those possessing knowledge and realization; केचित् (kecit) - some; परम् (param) - supreme; पारम् (pāram) - further shore; तितीर्षवः (titīrṣavaḥ) - desiring to cross; अतीव (atīva) - exceedingly; तत् (tat) - that; सदा (sadā) - always; पुण्यम् (puṇyam) - meritorious; पुण्याभिजनसंहितम् (puṇyābhijana-saṃhitam) - associated with noble lineage;]
(Those possessing knowledge and realization, some, the supreme, the further shore, desiring to cross; exceedingly, that, always, meritorious, associated with noble lineage.)
Some of those endowed with knowledge and realization, wishing to cross to the supreme further shore, always greatly value that which is meritorious and associated with noble lineage.
यत्र गत्वा न शोचन्ति न च्यवन्ति व्यथन्ति च। ते तु तद्ब्रह्मणः स्थानं प्राप्नुवन्तीह सात्त्विकाः ॥१२-२५५-२३॥
yatra gatvā na śocanti na cyavanti vyathanti ca। te tu tadbrahmaṇaḥ sthānaṃ prāpnuvantīha sāttvikāḥ ॥12-255-23॥
[यत्र (yatra) - where; गत्वा (gatvā) - having gone; न (na) - not; शोचन्ति (śocanti) - they grieve; न (na) - not; च्यवन्ति (cyavanti) - they fall; व्यथन्ति (vyathanti) - they are disturbed; च (ca) - and; ते (te) - those; तु (tu) - but; तत् (tat) - that; ब्रह्मणः (brahmaṇaḥ) - of Brahman; स्थानम् (sthānam) - abode; प्राप्नुवन्ति (prāpnuvanti) - they attain; इह (iha) - here; सात्त्विकाः (sāttvikāḥ) - the pure ones;]
(Where, having gone, they do not grieve, do not fall, are not disturbed, and those pure ones here attain that abode of Brahman.)
The pure ones, having reached that state where there is no grief, no fall, and no disturbance, attain here the abode of Brahman.
नैव ते स्वर्गमिच्छन्ति न यजन्ति यशोधनैः। सतां वर्त्मानुवर्तन्ते यथाबलमहिंसया ॥१२-२५५-२४॥
naiva te svargam icchanti na yajanti yaśo-dhanaiḥ. satāṃ vartma anuvartante yathā-balam ahiṃsayā ॥12-255-24॥
[नैव (naiva) - not indeed; ते (te) - they; स्वर्गम् (svargam) - heaven; इच्छन्ति (icchanti) - desire; न (na) - not; यजन्ति (yajanti) - perform sacrifices; यशोधनैः (yaśo-dhanaiḥ) - with wealth of fame; सतां (satām) - of the good; वर्त्म (vartma) - path; अनुवर्तन्ते (anuvartante) - follow; यथा (yathā) - according to; बलम् (balam) - strength; अहिंसया (ahiṃsayā) - with non-violence;]
(Not indeed do they desire heaven, nor do they perform sacrifices with wealth of fame; they follow the path of the good according to their strength, with non-violence.)
They neither desire heaven nor perform sacrifices for fame and wealth; instead, they follow the path of the virtuous as best as they can, practicing non-violence.
वनस्पतीनोषधीश्च फलमूलं च ते विदुः। न चैतानृत्विजो लुब्धा याजयन्ति धनार्थिनः ॥१२-२५५-२५॥
vanaspatīnoṣadhīś ca phalamūlaṃ ca te viduḥ। na caitān ṛtvijo lubdhā yājayanti dhanārthinaḥ ॥12-255-25॥
[वनस्पतीन् (vanaspatīn) - forest plants; ओषधीः (oṣadhīḥ) - herbs; च (ca) - and; फलमूलं (phalamūlam) - fruits and roots; च (ca) - and; ते (te) - they; विदुः (viduḥ) - know; न (na) - not; च (ca) - and; एतान् (etān) - these; ऋत्विजः (ṛtvijaḥ) - priests; लुब्धाः (lubdhāḥ) - greedy; याजयन्ति (yājayanti) - cause to perform sacrifice; धनार्थिनः (dhanārthinaḥ) - for the sake of wealth;]
(Forest plants, herbs, and fruits and roots they know; and the priests, not greedy for wealth, do not cause these (people) to perform sacrifice.)
They know the forest plants, herbs, fruits, and roots; and the priests, not greedy for wealth, do not make these people perform sacrifices for the sake of money.
स्वमेव चार्थं कुर्वाणा यज्ञं चक्रुः पुनर्द्विजाः। परिनिष्ठितकर्माणः प्रजानुग्रहकाम्यया ॥१२-२५५-२६॥
svam eva ca arthaṃ kurvāṇā yajñaṃ cakruḥ punar dvijāḥ। pariniṣṭhita-karmāṇaḥ prajānugraha-kāmyayā ॥12-255-26॥
[स्वम् (svam) - own; एव (eva) - indeed; च (ca) - and; अर्थम् (artham) - purpose; कुर्वाणा (kurvāṇāḥ) - performing; यज्ञम् (yajñam) - sacrifice; चक्रुः (cakruḥ) - did; पुनः (punar) - again; द्विजाः (dvijāḥ) - twice-born; परिनिष्ठितकर्माणः (pariniṣṭhita-karmāṇaḥ) - those whose actions are accomplished; प्रजानुग्रहकाम्यया (prajānugraha-kāmyayā) - with the desire to favor the people;]
(Indeed, performing their own purpose, the twice-born, whose actions are accomplished, again did sacrifice with the desire to favor the people.)
The twice-born, whose actions were accomplished, again performed sacrifices for their own purpose, wishing to benefit the people.
प्रापयेयुः प्रजाः स्वर्गं स्वधर्मचरणेन वै। इति मे वर्तते बुद्धिः समा सर्वत्र जाजले ॥१२-२५५-२७॥
prāpayeyuḥ prajāḥ svargaṃ svadharmacaraṇena vai। iti me vartate buddhiḥ samā sarvatra jājale ॥12-255-27॥
[प्रापयेयुः (prāpayeyuḥ) - they might cause to attain; (from pra-√āp, causative) प्रजाः (prajāḥ) - subjects; beings; स्वर्गं (svargam) - heaven; (svarga) स्वधर्मचरणेन (svadharmacaraṇena) - by practice of one's own dharma; (sva-dharma-caraṇa-instrumental) वै (vai) - indeed; इति (iti) - thus; मे (me) - my; वर्तते (vartate) - exists; is; बुद्धिः (buddhiḥ) - thought; understanding; समा (samā) - equal; alike; सर्वत्र (sarvatra) - everywhere; जाजले (jājale) - in Jājala; (proper noun);]
(They might cause the subjects to attain heaven by the practice of one's own dharma indeed. Thus my thought exists, equal everywhere in Jājala.)
My conviction is this: everywhere in Jājala, I hold the view that subjects may indeed attain heaven by practicing their own dharma.
प्रयुञ्जते यानि यज्ञे सदा प्राज्ञा द्विजर्षभ। तेन ते देवयानेन पथा यान्ति महामुने ॥१२-२५५-२८॥
prayuñjate yāni yajñe sadā prājñā dvijarṣabha। tena te devayānena pathā yānti mahāmune ॥12-255-28॥
[प्रयुञ्जते (prayuñjate) - they employ; (from root 'yuj', to join, with prefix 'pra') यानि (yāni) - which; (neuter plural of 'yat') यज्ञे (yajñe) - in the sacrifice; (locative singular of 'yajña') सदा (sadā) - always; प्राज्ञा (prājñāḥ) - the wise; (plural nominative of 'prājña') द्विजर्षभ (dvijarṣabha) - O best of twice-born; (vocative singular, dvija + ṛṣabha) तेन (tena) - by that; (instrumental singular of 'tat') ते (te) - they; देवयानेन (devayānena) - by the path of the gods; (instrumental singular of 'devayāna') पथा (pathā) - by the path; (instrumental singular of 'pathin') यान्ति (yānti) - they go; (from root 'yā', to go) महामुने (mahāmune) - O great sage; (vocative singular, mahā + muni);]
(They employ which (rites) in the sacrifice always, the wise, O best of twice-born; by that, they, by the path of the gods, by the path, go, O great sage.)
O best of the twice-born, the wise always perform those rites in the sacrifice; by that, they travel the path of the gods, O great sage.
आवृत्तिस्तत्र चैकस्य नास्त्यावृत्तिर्मनीषिणाम्। उभौ तौ देवयानेन गच्छतो जाजले पथा ॥१२-२५५-२९॥
āvṛttis tatra caikasya nāsty āvṛttir manīṣiṇām। ubhau tau devayānena gacchato jājale pathā ॥12-255-29॥
[आवृत्तिः (āvṛttiḥ) - return; तत्र (tatra) - there; च (ca) - and; एकस्य (ekasya) - of one; न (na) - not; अस्ति (asti) - is; आवृत्तिः (āvṛttiḥ) - return; मनीषिणाम् (manīṣiṇām) - of the wise; उभौ (ubhau) - both; तौ (tau) - those two; देवयानेन (devayānena) - by the divine path; गच्छतः (gacchataḥ) - go; जाजले (jājale) - by the path of Jājala; पथा (pathā) - by the path;]
(Return there and of one is not; return of the wise. Both those two by the divine path go by the Jājala path.)
There, for one, there is return; for the wise, there is no return. Both of them proceed by the divine path, by the Jājala path.
स्वयं चैषामनडुहो युज्यन्ति च वहन्ति च। स्वयमुस्राश्च दुह्यन्ते मनःसङ्कल्पसिद्धिभिः ॥१२-२५५-३०॥
svayaṃ caiṣām anaḍuho yujyanti ca vahanti ca। svayam usrāś ca duhyante manaḥsaṅkalpasiddhibhiḥ ॥12-255-30॥
[स्वयम् (svayam) - by themselves; च (ca) - and; एषाम् (eṣām) - of these; अनडुहः (anaḍuhaḥ) - bulls; युज्यन्ति (yujyanti) - are yoked; च (ca) - and; वहन्ति (vahanti) - draw (the ploughs); च (ca) - and; स्वयम् (svayam) - by themselves; उस्राः (usrāḥ) - cows; च (ca) - and; दुह्यन्ते (duhyante) - are milked; मनःसङ्कल्पसिद्धिभिः (manaḥsaṅkalpasiddhibhiḥ) - by the accomplishment of mental resolve;]
(By themselves, the bulls of these are yoked and draw (the ploughs); by themselves, the cows are milked by the accomplishment of mental resolve.)
Their bulls are yoked and draw the ploughs by themselves; their cows are milked by themselves, through the accomplishment of mental resolve.
स्वयं यूपानुपादाय यजन्ते स्वाप्तदक्षिणैः। यस्तथाभावितात्मा स्यात्स गामालब्धुमर्हति ॥१२-२५५-३१॥
svayaṃ yūpānupādāya yajante svāptadakṣiṇaiḥ। yastathābhāvitātmā syātsa gāmālabdhumarhati ॥12-255-31॥
[स्वयं (svayam) - oneself; यूपानुपादाय (yūpānupādāya) - for taking up the sacrificial post; यजन्ते (yajante) - they perform sacrifice; स्वाप्तदक्षिणैः (svāptadakṣiṇaiḥ) - with their own acquired gifts; यः (yaḥ) - who; तथा (tathā) - thus; भावितात्मा (bhāvitātmā) - purified in mind; स्यात् (syāt) - may be; सः (saḥ) - he; गाम् (gām) - the earth (cow); आलब्धुम् (ālabdhum) - to obtain; अर्हति (arhati) - is worthy;]
(Oneself, for taking up the sacrificial post, they perform sacrifice with their own acquired gifts. Who, thus, purified in mind may be, he is worthy to obtain the earth (cow).)
Those who themselves take up the sacrificial post and perform sacrifices with gifts acquired by their own means—he who is thus purified in mind is worthy to obtain the earth (or cow as reward).
ओषधीभिस्तथा ब्रह्मन्यजेरंस्ते नतादृशाः। बुद्धित्यागं पुरस्कृत्य तादृशं प्रब्रवीमि ते ॥१२-२५५-३२॥
oṣadhībhiḥ tathā brahman yajeramste natādṛśāḥ। buddhityāgaṃ puraskṛtya tādṛśaṃ prabravīmi te ॥12-255-32॥
[ओषधीभिः (oṣadhībhiḥ) - by means of herbs; तथा (tathā) - in that way; ब्रह्मन् (brahman) - O Brahman; यजेरंस् (yajeram) - they would sacrifice; ते (te) - they; न (na) - not; तादृशाः (tādṛśāḥ) - such as these; बुद्धि-त्यागं (buddhi-tyāgaṃ) - abandonment of intellect; पुरस्कृत्य (puraskṛtya) - having placed in front; तादृशं (tādṛśaṃ) - such; प्रब्रवीमि (prabravīmi) - I declare; ते (te) - to you;]
(By means of herbs, in that way, O Brahman, they would sacrifice; they were not such as these. Having placed abandonment of intellect in front, such I declare to you.)
O Brahman, in those days, people would perform sacrifices using herbs; they were not like those of today. Now, having placed the abandonment of intellect foremost, I declare such to you.
निराशिषमनारम्भं निर्नमस्कारमस्तुतिम्। अक्षीणं क्षीणकर्माणं तं देवा ब्राह्मणं विदुः ॥१२-२५५-३३॥
nirāśiṣam-anārambhaṃ nirnamaskāram-astutim। akṣīṇaṃ kṣīṇakarmāṇaṃ taṃ devā brāhmaṇaṃ viduḥ ॥12-255-33॥
[निराशिषम् (nirāśiṣam) - without desire for blessings; अनारम्भम् (anārambham) - without undertaking (actions); निर्नमस्कारम् (nirnamaskāram) - without salutations; अस्तुतिम् (astutim) - without praise; अक्षीणम् (akṣīṇam) - not diminished; क्षीणकर्माणम् (kṣīṇakarmāṇam) - whose actions are exhausted; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - the brāhmaṇa; विदुः (viduḥ) - know;]
(The gods know that brāhmaṇa who is without desire for blessings, without undertaking (actions), without salutations, without praise, not diminished, whose actions are exhausted, as him.)
The gods recognize as a brāhmaṇa that person who is free from desire for blessings, does not undertake actions, offers no salutations or praise, is undiminished, and whose actions are exhausted.
नाश्रावयन्न च यजन्न ददद्ब्राह्मणेषु च। ग्राम्यां वृत्तिं लिप्समानः कां गतिं याति जाजले ॥ इदं तु दैवतं कृत्वा यथा यज्ञमवाप्नुयात् ॥१२-२५५-३४॥
nāśrāvayanna ca yajanna dadadbrāhmaṇeṣu ca। grāmyāṃ vṛttiṃ lipsamānaḥ kāṃ gatiṃ yāti jājale ॥ idaṃ tu daivataṃ kṛtvā yathā yajñamavāpnuyāt ॥12-255-34॥
[न (na) - not; आश्रावयन् (āśrāvayan) - causing to be heard; च (ca) - and; यजन् (yajan) - sacrificing; ददत् (dadat) - giving; ब्राह्मणेषु (brāhmaṇeṣu) - to the Brāhmaṇas; च (ca) - and; ग्राम्यां (grāmyām) - worldly; वृत्तिं (vṛttim) - livelihood; लिप्समानः (lipsamānaḥ) - desiring; कां (kāṃ) - which; गतिं (gatiṃ) - state; याति (yāti) - attains; जाजले (jājale) - in impurity; इदं (idaṃ) - this; तु (tu) - but; दैवतं (daivataṃ) - divine; कृत्वा (kṛtvā) - having made; यथा (yathā) - as; यज्ञम् (yajñam) - sacrifice; अवाप्नुयात् (avāpnuyāt) - might obtain;]
(Not causing to be heard and sacrificing, giving to the Brāhmaṇas and desiring a worldly livelihood, which state does one attain in impurity? This, however, having made divine, as one might obtain the sacrifice.)
If one does not cause to be heard, does not sacrifice, does not give to Brāhmaṇas, and desires a worldly livelihood, what state does he attain in impurity? But if this is made divine, one may obtain the fruit of sacrifice.
जाजलिरुवाच॥
jājaliruvāca॥
[जाजलिः (jājaliḥ) - Jājali (proper noun, name of a sage); उवाच (uvāca) - said;]
(Jājali said;)
Jājali said.
न वै मुनीनां शृणुमः स्म तत्त्वं; पृच्छामि त्वा वाणिज कष्टमेतत्। पूर्वे पूर्वे चास्य नावेक्षमाणा; नातः परं तमृषयः स्थापयन्ति ॥१२-२५५-३५॥
na vai munīnāṃ śṛṇumaḥ sma tattvaṃ; pṛcchāmi tvā vāṇija kaṣṭam etat. pūrve pūrve cāsya nāvekṣamāṇā; nātaḥ paraṃ tam ṛṣayaḥ sthāpayanti ॥12-255-35॥
[न (na) - not; वै (vai) - indeed; मुनीनां (munīnāṃ) - of sages; शृणुमः (śṛṇumaḥ) - we have heard; स्म (sma) - indeed; तत्त्वं (tattvaṃ) - the truth; पृच्छामि (pṛcchāmi) - I ask; त्वा (tvā) - you; वाणिज (vāṇija) - O merchant; कष्टम् (kaṣṭam) - difficulty; एतत् (etat) - this; पूर्वे (pūrve) - former ones; पूर्वे (pūrve) - former ones; च (ca) - and; अस्य (asya) - of this; न (na) - not; अवेक्षमाणा (avekṣamāṇā) - having observed; न (na) - not; अतः (ataḥ) - from this; परम् (param) - beyond; तम् (tam) - that; ऋषयः (ṛṣayaḥ) - the sages; स्थापयन्ति (sthāpayanti) - establish;]
(Not indeed of the sages have we heard the truth; I ask you, O merchant, this difficulty. The former ones and the former ones, having not observed this, the sages do not establish that beyond this.)
We have not heard the truth from the sages; I ask you, O merchant, about this difficulty. The sages of old, having not observed this, do not establish anything beyond this.
अस्मिन्नेवात्मतीर्थे न पशवः प्राप्नुयुः सुखम्। अथ स्वकर्मणा केन वाणिज प्राप्नुयात्सुखम् ॥ शंस मे तन्महाप्राज्ञ भृशं वै श्रद्दधामि ते ॥१२-२५५-३६॥
asminn evātmatīrthe na paśavaḥ prāpnuyuḥ sukham। atha svakarmaṇā kena vāṇija prāpnuyāt sukham॥ śaṁsa me tan mahāprājña bhṛśaṁ vai śraddadhāmi te॥12-255-36॥
[अस्मिन् (asmin) - in this; एव (eva) - indeed; आत्मतीर्थे (ātmatīrthe) - in the sacred place of the self; न (na) - not; पशवः (paśavaḥ) - animals; प्राप्नुयुः (prāpnuyuḥ) - may attain; सुखम् (sukham) - happiness; अथ (atha) - then; स्वकर्मणा (svakarmaṇā) - by one's own action; केन (kena) - by what; वाणिज (vāṇija) - merchant; प्राप्नुयात् (prāpnuyāt) - may attain; सुखम् (sukham) - happiness; शंस (śaṁsa) - tell; मे (me) - to me; तत् (tat) - that; महाप्राज्ञ (mahāprājña) - O greatly wise one; भृशम् (bhṛśam) - greatly; वै (vai) - indeed; श्रद्दधामि (śraddadhāmi) - I have faith; ते (te) - in you;]
(In this very sacred place of the self, animals do not attain happiness. Then, by what action may a merchant attain happiness? Tell me that, O greatly wise one; I have great faith in you.)
In this very sacred place of the self, animals do not attain happiness. So, by what action can a merchant attain happiness? Please tell me that, O greatly wise one; I have great faith in you.
तुलाधार उवाच॥
tulādhāra uvāca॥
[तुलाधार (tulādhāra) - name Tulādhāra; (literally: bearer of the scales; tulā - scale; dhāra - bearer;) उवाच (uvāca) - said;]
(Tulādhāra said;)
Tulādhāra said.
उत यज्ञा उतायज्ञा मखं नार्हन्ति ते क्वचित्। आज्येन पयसा दध्ना पूर्णाहुत्या विशेषतः ॥ वालैः शृङ्गेण पादेन सम्भवत्येव गौर्मखम् ॥१२-२५५-३७॥
uta yajñā utāyajñā makhaṃ nārhanti te kvacit। ājyena payasā dadhnā pūrṇāhutya viśeṣataḥ ॥ vālaiḥ śṛṅgeṇa pādena sambhavatyeva gaurmakham ॥12-255-37॥
[उत (uta) - and; also; यज्ञाः (yajñāḥ) - sacrifices; उता (utā) - and; also; अयज्ञाः (ayajñāḥ) - non-sacrifices; not-sacrifices; मखम् (makham) - sacrifice; ritual; न (na) - not; अर्हन्ति (arhanti) - deserve; are worthy; ते (te) - they; क्वचित् (kvacit) - anywhere; at any time; आज्येन (ājyena) - with clarified butter; पयसा (payasā) - with milk; दध्ना (dadhnā) - with curds; पूर्णाहुत्या (pūrṇāhutya) - with full oblation; विशेषतः (viśeṣataḥ) - especially; वालैः (vālaiḥ) - with hairs; शृङ्गेण (śṛṅgeṇa) - with horn; पादेन (pādena) - with foot; सम्भवति (sambhavati) - arises; comes into being; एव (eva) - indeed; surely; गौः (gauḥ) - cow; मखम् (makham) - sacrifice; ritual;]
(And sacrifices and non-sacrifices do not deserve the ritual anywhere; with clarified butter, with milk, with curds, with full oblation especially; with hairs, with horn, with foot, indeed the cow surely arises as the ritual.)
Neither sacrifices nor non-sacrifices are ever worthy of the ritual; it is especially with clarified butter, milk, curds, and full oblation; with her hair, horn, and foot, indeed the cow herself becomes the ritual.
पत्नीं चानेन विधिना प्रकरोति नियोजयन्। पुरोडाशो हि सर्वेषां पशूनां मेध्य उच्यते ॥१२-२५५-३८॥
patnīṃ cānena vidhinā prakaroti niyojayan। puroḍāśo hi sarveṣāṃ paśūnāṃ medhya ucyate ॥12-255-38॥
[पत्नीं (patnīṃ) - wife (accusative singular); च (ca) - and; अनेन (anena) - by this; विधिना (vidhinā) - by the procedure; प्रकरोति (prakaroti) - performs; नियोजयन् (niyojayan) - engaging; पुरोडाशः (puroḍāśaḥ) - the sacrificial cake; हि (hi) - indeed; सर्वेषां (sarveṣām) - of all; पशूनां (paśūnām) - of animals; मेध्यः (medhyaḥ) - fit for sacrifice; उच्यते (ucyate) - is called;]
(Wife and by this procedure performs engaging; the sacrificial cake indeed of all animals fit for sacrifice is called.)
By this procedure, engaging the wife, one performs (the rite); the sacrificial cake is indeed called the fit-for-sacrifice among all animals.
सर्वा नद्यः सरस्वत्यः सर्वे पुण्याः शिलोच्चयाः। जाजले तीर्थमात्मैव मा स्म देशातिथिर्भव ॥१२-२५५-३९॥
sarvā nadyaḥ sarasvatyaḥ sarve puṇyāḥ śilocchayāḥ। jājale tīrtham ātmaiva mā sma deśātithir bhava ॥12-255-39॥
[सर्वा (sarvā) - all (feminine); नद्यः (nadyaḥ) - rivers; (feminine plural) सरस्वत्यः (sarasvatyaḥ) - Sarasvatis; (rivers named Sarasvati; feminine plural); सर्वे (sarve) - all (masculine); पुण्याः (puṇyāḥ) - holy; meritorious; (masculine plural); शिलोच्चयाः (śilocchayāḥ) - heaps of stones; stone mounds; (masculine plural); जाजले (jājale) - in Jājala; (proper noun, locative); तीर्थम् (tīrtham) - sacred place; holy ford; (neuter singular); आत्मा (ātmā) - self; soul; (masculine singular); एव (eva) - indeed; only; मा (mā) - do not; स्म (sma) - ever; always; देशातिथिः (deśātithiḥ) - guest from another country; (masculine singular); भव (bhava) - be; become; (imperative, singular);]
(All rivers, all Sarasvatis, all holy stone mounds— in Jājala, the sacred place is the self alone; do not ever become a guest from another country.)
All rivers, all Sarasvatis, and all holy stone mounds— in Jājala, the true sacred place is the self alone; never become a guest in another land.
एतानीदृशकान्धर्मानाचरन्निह जाजले। कारणैर्धर्ममन्विच्छन्न लोकानाप्नुते शुभान् ॥१२-२५५-४०॥
etānīdṛśakāndharmān ācaran niha jājale। kāraṇair dharmam anvicchan lokān āpnute śubhān ॥12-255-40॥
[एतान् (etān) - these; ईदृशकान् (īdṛśakān) - of such kind; धर्मान् (dharmān) - dharmas; आचरन् (ācaran) - practising; निह (niha) - here; जाजले (jājale) - in the world; कारणैः (kāraṇaiḥ) - by means; धर्मम् (dharmam) - dharma; अन्विच्छन् (anvicchan) - seeking; लोकान् (lokān) - worlds; आप्नुते (āpnute) - attains; शुभान् (śubhān) - auspicious;]
(Practising these kinds of dharmas here in the world, seeking dharma by means, one attains auspicious worlds.)
By practising such kinds of dharmas here in this world, and seeking dharma by proper means, one attains auspicious worlds.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
एतानीदृशकान्धर्मांस्तुलाधारः प्रशंसति। उपपत्त्या हि सम्पन्नान्नित्यं सद्भिर्निषेवितान् ॥१२-२५५-४१॥
etān īdṛśakān dharmān tulādhāraḥ praśaṃsati। upapattyā hi sampannān nityaṃ sadbhir niṣevitān ॥12-255-41॥
[एतान् (etān) - these; (accusative plural masculine) ईदृशकान् (īdṛśakān) - of such kind; (accusative plural masculine) धर्मान् (dharmān) - dharmas; virtues; (accusative plural masculine) तुलाधारः (tulādhāraḥ) - Tuladhara; (proper noun, subject) प्रशंसति (praśaṃsati) - praises; (3rd person singular present) उपपत्त्या (upapattyā) - by reasoning; (instrumental singular) हि (hi) - indeed; for; (particle) सम्पन्नान् (sampannān) - endowed; accomplished; (accusative plural masculine) नित्यं (nityaṃ) - always; (adverb) सद्भिः (sadbhir) - by the good; by the virtuous; (instrumental plural masculine) निषेवितान् (niṣevitān) - practiced; followed; (accusative plural masculine);]
(Tuladhara praises these dharmas of such kind. For, by reasoning, those endowed (dharmas) which are always practiced by the virtuous.)
Tuladhara praises these kinds of dharmas. For, by reasoning, those dharmas which are always practiced by the virtuous are indeed accomplished.
