12.260
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
अविरोधेन भूतानां त्यागः षाड्गुण्यकारकः। यः स्यादुभयभाग्धर्मस्तन्मे ब्रूहि पितामह ॥१२-२६०-१॥
avirodhena bhūtānāṃ tyāgaḥ ṣāḍguṇyakārakaḥ। yaḥ syādubhayabhāgdharmastanme brūhi pitāmaha ॥12-260-1॥
[अविरोधेन (avirodhena) - by non-opposition; by absence of conflict; भूतानाम् (bhūtānām) - of beings; of creatures; त्यागः (tyāgaḥ) - renunciation; abandonment; षाड्गुण्यकारकः (ṣāḍguṇyakārakaḥ) - cause of the sixfold policy; making for the six qualities; यः (yaḥ) - which; who; स्यात् (syāt) - may be; might be; उभयभाग्धर्मः (ubhayabhāgdharmaḥ) - having the nature of both sides; possessing the qualities of both; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; speak; पितामह (pitāmaha) - O grandsire; O ancestor;]
(By non-opposition of beings, renunciation is the cause of the sixfold policy; which may be the dharma possessing both sides, that tell me, O grandsire.)
O grandsire, tell me that dharma which, by non-opposition of beings and renunciation, becomes the cause of the sixfold policy and possesses the qualities of both sides.
गार्हस्थ्यस्य च धर्मस्य त्यागधर्मस्य चोभयोः। अदूरसम्प्रस्थितयोः किं स्विच्छ्रेयः पितामह ॥१२-२६०-२॥
gārhasthyasya ca dharmasya tyāgadharmasya cobhayoḥ। adūrasamprasthitayoḥ kiṃ svicchreyaḥ pitāmaha ॥12-260-2॥
[गार्हस्थ्यस्य (gārhasthyasya) - of householdership; च (ca) - and; धर्मस्य (dharmasya) - of dharma; त्यागधर्मस्य (tyāgadharmasya) - of the dharma of renunciation; च (ca) - and; उभयोः (ubhayoḥ) - of both; अदूरसम्प्रस्थितयोः (adūrasamprasthitayoḥ) - of those who have not gone far (on the path); किं (kiṃ) - what; स्वित् (svit) - indeed; श्रेयः (śreyaḥ) - the better; पितामह (pitāmaha) - O grandsire;]
(Of householdership and of dharma, of the dharma of renunciation and of both, of those who have not gone far (on the path), what indeed is the better, O grandsire?)
O grandsire, of householdership and its dharma, and of the dharma of renunciation, for those who have not advanced far on either path, which is truly better?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
उभौ धर्मौ महाभागावुभौ परमदुश्चरौ। उभौ महाफलौ तात सद्भिराचरितावुभौ ॥१२-२६०-३॥
ubhau dharmau mahābhāgāvubhau paramaduścarau। ubhau mahāphalau tāta sadbhirācaritāvubhau ॥12-260-3॥
[उभौ (ubhau) - both; धर्मौ (dharmau) - dharmas; महाभागौ (mahābhāgau) - greatly fortunate ones; उभौ (ubhau) - both; परमदुश्चरौ (paramaduścarau) - extremely difficult to practice; उभौ (ubhau) - both; महाफलौ (mahāphalau) - of great fruit; तात (tāta) - dear one; सद्भिः (sadbhiḥ) - by the virtuous; आचरितौ (ācaritau) - practiced; उभौ (ubhau) - both;]
(Both dharmas, O greatly fortunate one, both are extremely difficult to practice. Both are of great fruit, dear one, both have been practiced by the virtuous.)
Both of these dharmas, O greatly fortunate one, are extremely difficult to practice. Both yield great results, dear one, and both have been followed by the virtuous.
अत्र ते वर्तयिष्यामि प्रामाण्यमुभयोस्तयोः। शृणुष्वैकमनाः पार्थ छिन्नधर्मार्थसंशयम् ॥१२-२६०-४॥
atra te vartayiṣyāmi prāmāṇyam ubhayos tayoḥ। śṛṇuṣvaikamanāḥ pārtha chinnadharmārthasaṃśayam ॥12-260-4॥
[अत्र (atra) - here; ते (te) - to you; वर्तयिष्यामि (vartayiṣyāmi) - I shall declare; प्रामाण्यम् (prāmāṇyam) - validity; उभयोः (ubhayos) - of both; तयोः (tayoḥ) - of those; शृणुष्व (śṛṇuṣva) - listen; एकमनाः (ekamanāḥ) - with one-pointed mind; पार्थ (pārtha) - O Pārtha; छिन्न (chinna) - cut off; धर्मार्थ (dharmārtha) - of righteousness and purpose; संशयम् (saṃśayam) - doubt;]
(Here to you I shall declare the validity of both of those; listen with one-pointed mind, O Pārtha, with the doubt of righteousness and purpose cut off.)
Here, I will explain to you the validity of both; listen attentively, O Pārtha, with your doubts about righteousness and purpose dispelled.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। कपिलस्य गोश्च संवादं तन्निबोध युधिष्ठिर ॥१२-२६०-५॥
atrāpy udāharantīmam itihāsaṃ purātanam। kapilasya goś ca saṃvādaṃ tan nibodha yudhiṣṭhira ॥12-260-5॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; कपिलस्य (kapilasya) - of Kapila; गोः (goḥ) - of the cow; च (ca) - and; संवादम् (saṃvādam) - dialogue; तत् (tat) - that; निबोध (nibodha) - know; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira;]
(Here also they cite this ancient history: the dialogue of Kapila and the cow. That, know, O Yudhiṣṭhira.)
Here too, an ancient story is told: the conversation between Kapila and the cow. Listen to that, O Yudhiṣṭhira.
आम्नायमनुपश्यन्हि पुराणं शाश्वतं ध्रुवम्। नहुषः पूर्वमालेभे त्वष्टुर्गामिति नः श्रुतम् ॥१२-२६०-६॥
āmnāyamanupaśyan hi purāṇaṃ śāśvataṃ dhruvam। nahuṣaḥ pūrvam ālebhe tvaṣṭur gām iti naḥ śrutam ॥12-260-6॥
[आम्नायम् (āmnāyam) - sacred tradition; अनुपश्यन् (anupaśyan) - observing; हि (hi) - indeed; पुराणम् (purāṇam) - ancient; शाश्वतम् (śāśvatam) - eternal; ध्रुवम् (dhruvam) - unchanging; नहुषः (nahuṣaḥ) - Nahuṣa; पूर्वम् (pūrvam) - formerly; आलेभे (ālebhe) - obtained; त्वष्टुः (tvaṣṭuḥ) - of Tvaṣṭṛ; गाम् (gām) - the cow; इति (iti) - thus; नः (naḥ) - to us; श्रुतम् (śrutam) - it is heard;]
(Observing indeed the sacred tradition, the ancient, eternal, unchanging (one). Nahuṣa formerly obtained the cow of Tvaṣṭṛ, thus it is heard by us.)
Indeed, observing the sacred, ancient, eternal, and unchanging tradition, it is heard by us that Nahuṣa formerly obtained the cow of Tvaṣṭṛ.
तां नियुक्तामदीनात्मा सत्त्वस्थः समये रतः। ज्ञानवान्नियताहारो ददर्श कपिलस्तदा ॥१२-२६०-७॥
tāṃ niyuktāmadīnātmā sattvasthaḥ samaye rataḥ। jñānavānniyatāhāro dadarśa kapilastadā ॥12-260-7॥
[तां (tāṃ) - her; नियुक्ताम् (niyuktām) - appointed; अदीनात्मा (adīnātmā) - one whose spirit is not dejected; सत्त्वस्थः (sattvasthaḥ) - established in purity; समये (samaye) - at the proper time; रतः (rataḥ) - engaged; ज्ञानवान् (jñānavān) - wise; नियताहारः (niyatāhāraḥ) - one of regulated diet; ददर्श (dadarśa) - saw; कपिलः (kapilaḥ) - Kapila; तदा (tadā) - then;]
(Her, appointed, one whose spirit is not dejected, established in purity, at the proper time, engaged, wise, one of regulated diet, saw, Kapila, then.)
Then, Kapila, wise and of regulated diet, established in purity, whose spirit was not dejected, engaged at the proper time, saw her who had been appointed.
स बुद्धिमुत्तमां प्राप्तो नैष्ठिकीमकुतोभयाम्। स्मरामि शिथिलं सत्यं वेदा इत्यब्रवीत्सकृत् ॥१२-२६०-८॥
sa buddhi-muttamāṃ prāpto naiṣṭhikīm-akutobhayām। smarāmi śithilaṃ satyaṃ vedā ity-abravīt sakṛt ॥12-260-8॥
[स (sa) - he; बुद्धिम् (buddhim) - intellect; उत्तमाम् (uttamām) - highest; प्राप्तः (prāptaḥ) - attained; नैष्ठिकीम् (naiṣṭhikīm) - final (pertaining to steadfastness or asceticism); अकुतोभयाम् (akutobhayām) - free from fear from any quarter; स्मरामि (smarāmi) - I remember; शिथिलम् (śithilam) - relaxed; सत्यं (satyaṃ) - truth; वेदाः (vedāḥ) - the Vedas; इति (iti) - thus; अब्रवीत् (abravīt) - said; सकृत् (sakṛt) - once;]
(He, having attained the highest intellect, the final (steadfast) and fearless state, I remember, said once, "The Vedas are relaxed truth.")
Having attained the highest intellect, steadfast and fearless, he once said, "The Vedas are relaxed truth," I remember.
तां गामृषिः स्यूमरश्मिः प्रविश्य यतिमब्रवीत्। हंहो वेदा यदि मता धर्माः केनापरे मताः ॥१२-२६०-९॥
tāṃ gām ṛṣiḥ syūmaraśmiḥ praviśya yatim abravīt। haṃho vedā yadi matā dharmāḥ kenāpare matāḥ॥12-260-9॥
[तां (tāṃ) - her; (accusative singular, feminine pronoun); गाम् (gām) - earth; (accusative singular, feminine noun); ऋषिः (ṛṣiḥ) - sage; (nominative singular, masculine noun); स्यूमरश्मिः (syūmaraśmiḥ) - Syūmaraśmi; (proper noun, name of a sage); प्रविश्य (praviśya) - having entered; (absolutive, from root viś with prefix pra-); यतिम् (yatim) - ascetic; (accusative singular, masculine noun); अब्रवीत् (abravīt) - said; (3rd person singular, perfect tense, root brū); हंहो (haṃho) - O!; (exclamation); वेदाः (vedāḥ) - Vedas; (nominative plural, masculine noun); यदि (yadi) - if; (conjunction); मता (matā) - are considered; (past participle, feminine singular, from root man); धर्माः (dharmāḥ) - dharmas; (nominative plural, masculine noun); केन (kena) - by whom; (instrumental singular, pronoun); अपरे (apare) - others; (nominative plural, masculine pronoun); मता (matāḥ) - are considered; (past participle, plural, from root man);]
(Her, the earth, the sage Syūmaraśmi, having entered, said to the ascetic: O! If the Vedas are considered dharmas, by whom are others considered?)
The sage Syūmaraśmi, having entered the earth, said to the ascetic: "O! If the Vedas are regarded as dharmas, by whom are the others regarded as such?"
तपस्विनो धृतिमतः श्रुतिविज्ञानचक्षुषः। सर्वमार्षं हि मन्यन्ते व्याहृतं विदितात्मनः ॥१२-२६०-१०॥
tapasvino dhṛtimataḥ śrutivijñānacakṣuṣaḥ। sarvamārṣaṃ hi manyante vyāhṛtaṃ viditātmanaḥ ॥12-260-10॥
[तपस्विनः (tapasvinaḥ) - of ascetics; धृतिमतः (dhṛtimataḥ) - of the steadfast; श्रुतिविज्ञानचक्षुषः (śrutivijñānacakṣuṣaḥ) - whose vision is knowledge and revelation; सर्वम् (sarvam) - all; आर्षम् (ārṣam) - of the ṛṣis; हि (hi) - indeed; मन्यन्ते (manyante) - they consider; व्याहृतम् (vyāhṛtam) - spoken; विदितात्मनः (viditātmanaḥ) - of those who know the self;]
(Of ascetics, of the steadfast, whose vision is knowledge and revelation, all that is of the ṛṣis indeed they consider spoken by those who know the self.)
Ascetics who are steadfast and whose vision is knowledge and revelation, consider all that is spoken by those who know the self to be of the ṛṣis.
तस्यैवं गततृष्णस्य विज्वरस्य निराशिषः। का विवक्षास्ति वेदेषु निरारम्भस्य सर्वशः ॥१२-२६०-११॥
tasyai vaṃ gatatṛṣṇasya vijvarasya nirāśiṣaḥ। kā vivakṣāsti vedeṣu nirārambhasya sarvaśaḥ ॥12-260-11॥
[तस्य (tasya) - of him; एवं (evaṃ) - thus; गततृष्णस्य (gatatṛṣṇasya) - of one whose thirst (desire) has departed; विज्वरस्य (vijvarasya) - of one who is free from fever (affliction); निराशिषः (nirāśiṣaḥ) - of one who is without wishes; का (kā) - what; विवक्षा (vivakṣā) - desire to speak; अस्ति (asti) - is; वेदेषु (vedeṣu) - in the Vedas; निरारम्भस्य (nirārambhasya) - of one who is without undertaking (action); सर्वशः (sarvaśaḥ) - in every way;]
(Of him thus, of one whose thirst has departed, of one who is free from fever, of one who is without wishes, what desire to speak is there in the Vedas for one who is without undertaking in every way?)
For one whose desires have ceased, who is free from affliction and without wishes, what desire to speak remains in the Vedas for one who has renounced all undertakings in every way?
कपिल उवाच॥
kapila uvāca॥
[कपिल (kapila) - Kapila; (proper noun); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Kapila said;)
Kapila said.
नाहं वेदान्विनिन्दामि न विवक्षामि कर्हिचित्। पृथगाश्रमिणां कर्माण्येकार्थानीति नः श्रुतम् ॥१२-२६०-१२॥
nāhaṃ vedān vinindāmi na vivakṣāmi karhicit। pṛthagāśramiṇāṃ karmāṇy ekārthānīti naḥ śrutam ॥12-260-12॥
[न (na) - not; अहम् (aham) - I; वेदान् (vedān) - the Vedas; विनिन्दामि (vinindāmi) - criticize; न (na) - not; विवक्षामि (vivakṣāmi) - intend to speak; कर्हिचित् (karhicit) - at any time; पृथक् (pṛthak) - separately; आश्रमिणाम् (āśramiṇām) - of the āśrama-dwellers; कर्माणि (karmāṇi) - actions; एकार्थानि (ekārthāni) - having one purpose; इति (iti) - thus; नः (naḥ) - to us; श्रुतम् (śrutam) - has been heard;]
(Not I the Vedas criticize, not intend to speak at any time; separately of the āśrama-dwellers actions having one purpose thus to us has been heard.)
I do not criticize the Vedas, nor do I ever intend to speak against them; we have heard that the actions of the different āśrama-dwellers all have a single purpose.
गच्छत्येव परित्यागी वानप्रस्थश्च गच्छति। गृहस्थो ब्रह्मचारी च उभौ तावपि गच्छतः ॥१२-२६०-१३॥
gacchatyeva parityāgī vānaprasthaśca gacchati। gṛhastho brahmacārī ca ubhau tāvapi gacchataḥ ॥12-260-13॥
[गच्छति (gacchati) - goes; एव (eva) - indeed; परित्यागी (parityāgī) - one who has renounced; वानप्रस्थः (vānaprasthaḥ) - forest-dweller; च (ca) - and; गच्छति (gacchati) - goes; गृहस्थः (gṛhasthaḥ) - householder; ब्रह्मचारी (brahmacārī) - celibate student; च (ca) - and; उभौ (ubhau) - both; तौ (tau) - those two; अपि (api) - also; गच्छतः (gacchataḥ) - go;]
(Indeed, the renouncer goes, and the forest-dweller goes. The householder and the celibate student, both those two also go.)
Indeed, the renouncer departs, and so does the forest-dweller. The householder and the celibate student, both of them also depart.
देवयाना हि पन्थानश्चत्वारः शाश्वता मताः। तेषां ज्यायःकनीयस्त्वं फलेषूक्तं बलाबलम् ॥१२-२६०-१४॥
devayānā hi panthānaś catvāraḥ śāśvatā matāḥ। teṣāṃ jyāyaḥ-kanīyastvaṃ phaleṣu uktaṃ balābalam ॥12-260-14॥
[देवयाना (devayānā) - of the divine paths; हि (hi) - indeed; पन्थानः (panthānaḥ) - paths; चत्वारः (catvāraḥ) - four; शाश्वताः (śāśvatāḥ) - eternal; मताः (matāḥ) - are considered; तेषाम् (teṣām) - of them; ज्यायःकनीयस्त्वम् (jyāyaḥ-kanīyastvam) - superiority and inferiority; फलेषु (phaleṣu) - in results; उक्तम् (uktam) - is stated; बलाबलम् (balābalam) - strength and weakness;]
(Of the divine paths, indeed, four paths are considered eternal; among them, superiority and inferiority in results, strength and weakness, are stated.)
Indeed, four divine paths are considered eternal; among them, the superiority and inferiority in results, and their respective strengths and weaknesses, are described.
एवं विदित्वा सर्वार्थानारभेदिति वैदिकम्। नारभेदिति चान्यत्र नैष्ठिकी श्रूयते श्रुतिः ॥१२-२६०-१५॥
evaṃ viditvā sarvārthānārabhediti vaidikam। nārabhediti cānyatra naiṣṭhikī śrūyate śrutiḥ ॥12-260-15॥
[एवं (evaṃ) - thus; विदित्वा (viditvā) - having known; सर्वार्थान् (sarvārthān) - all purposes; अनारभेदिति (anārabhediti) - not to be commenced, thus; वैदिकम् (vaidikam) - Vedic; नारभेदिति (nārabhediti) - not to be commenced, thus; च (ca) - and; अन्यत्र (anyatra) - elsewhere; नैष्ठिकी (naiṣṭhikī) - pertaining to final stage; श्रूयते (śrūyate) - is heard; श्रुतिः (śrutiḥ) - scripture;]
(Thus, having known all purposes, 'not to be commenced' is the Vedic (view). 'Not to be commenced' is also heard elsewhere as pertaining to the final stage, according to scripture.)
Thus, knowing all purposes, the Vedic view is 'not to be commenced.' The same 'not to be commenced' is also heard elsewhere as relating to the final stage, according to scripture.
अनारम्भे ह्यदोषः स्यादारम्भेऽदोष उत्तमः। एवं स्थितस्य शास्त्रस्य दुर्विज्ञेयं बलाबलम् ॥१२-२६०-१६॥
anārambhe hy adoṣaḥ syād ārambhe'doṣa uttamaḥ। evaṃ sthitasya śāstrasya durvijñeyaṃ balābalam ॥12-260-16॥
[अनारम्भे (anārambhe) - in non-commencement; हि (hi) - indeed; अदोषः (adoṣaḥ) - no fault; स्यात् (syāt) - would be; आरम्भे (ārambhe) - in commencement; अदोषः (adoṣaḥ) - no fault; उत्तमः (uttamaḥ) - the best; एवं (evaṃ) - thus; स्थितस्य (sthitasya) - of the established; शास्त्रस्य (śāstrasya) - of the śāstra; दुर्विज्ञेयम् (durvijñeyam) - difficult to ascertain; बलाबलम् (balābalam) - strength and weakness;]
(In non-commencement indeed there would be no fault; in commencement, no fault is the best. Thus, for the established śāstra, the strength and weakness are difficult to ascertain.)
Indeed, there is no fault in non-commencement; in commencement, absence of fault is best. Thus, for an established śāstra, it is difficult to determine its strengths and weaknesses.
यद्यत्र किञ्चित्प्रत्यक्षमहिंसायाः परं मतम्। ऋते त्वागमशास्त्रेभ्यो ब्रूहि तद्यदि पश्यसि ॥१२-२६०-१७॥
yadyatra kiñcit pratyakṣam ahiṁsāyāḥ param matam। ṛte tv āgamaśāstrebhyo brūhi tad yadi paśyasi॥12-260-17॥
[यत् (yat) - which; यत्र (yatra) - where; किञ्चित् (kiñcit) - anything; प्रत्यक्ष (pratyakṣa) - direct; अहिंसायाः (ahiṁsāyāḥ) - of non-violence; परम् (param) - supreme; मतम् (matam) - opinion; ऋते (ṛte) - except; त्व (tv) - you; आगमशास्त्रेभ्यः (āgamaśāstrebhyaḥ) - from scriptural texts; ब्रूहि (brūhi) - tell; तत् (tat) - that; यदि (yadi) - if; पश्यसि (paśyasi) - you see;]
(Which, where, anything, direct, of non-violence, supreme, opinion; except, you, from scriptural texts, tell, that, if, you see.)
If you see any supreme opinion of direct non-violence anywhere, apart from the scriptural texts, tell that, if you see it.
स्यूमरश्मिरुवाच॥
syūmaraśmir uvāca॥
[स्यूमरश्मिः (syūmaraśmiḥ) - Syumarashmi; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Syumarashmi said;)
Syumarashmi said.
स्वर्गकामो यजेतेति सततं श्रूयते श्रुतिः। फलं प्रकल्प्य पूर्वं हि ततो यज्ञः प्रतायते ॥१२-२६०-१८॥
svargakāmo yajeteti satataṃ śrūyate śrutiḥ। phalaṃ prakalpya pūrvaṃ hi tato yajñaḥ pratāyate ॥12-260-18॥
[स्वर्गकामः (svargakāmaḥ) - desiring heaven; यजेत (yajeta) - should perform sacrifice; इति (iti) - thus; सततम् (satatam) - always; श्रूयते (śrūyate) - is heard; श्रुतिः (śrutiḥ) - the Veda; फलम् (phalam) - fruit; प्रकल्प्य (prakalpya) - having established; पूर्वम् (pūrvam) - before; हि (hi) - indeed; ततः (tataḥ) - then; यज्ञः (yajñaḥ) - sacrifice; प्रतायते (pratāyate) - is performed;]
(Desiring heaven, one should perform sacrifice—thus is always heard from the Veda. Having established the fruit beforehand, indeed, then the sacrifice is performed.)
It is always heard from the Veda that "one who desires heaven should perform sacrifice." The sacrifice is performed only after first establishing the desired result.
अजश्चाश्वश्च मेषश्च गौश्च पक्षिगणाश्च ये। ग्राम्यारण्या ओषधयः प्राणस्यान्नमिति श्रुतिः ॥१२-२६०-१९॥
ajaś cāśvaś ca meṣaś ca gauś ca pakṣigaṇāś ca ye। grāmyāraṇyā oṣadhayaḥ prāṇasy ānnam iti śrutiḥ॥12-260-19॥
[अजः (ajaḥ) - goat; च (ca) - and; अश्वः (aśvaḥ) - horse; च (ca) - and; मेषः (meṣaḥ) - sheep; च (ca) - and; गौः (gauḥ) - cow; च (ca) - and; पक्षिगणाः (pakṣigaṇāḥ) - groups of birds; च (ca) - and; ये (ye) - those; ग्राम्य (grāmya) - domestic; अरण्या (araṇyā) - wild; ओषधयः (oṣadhayaḥ) - herbs; प्राणस्य (prāṇasya) - of the living being; अन्नम् (annam) - food; इति (iti) - thus; श्रुतिः (śrutiḥ) - the Vedic statement;]
(Goat and horse and sheep and cow and groups of birds and those, domestic, wild, herbs, of the living being, food, thus, the Vedic statement.)
Goats, horses, sheep, cows, birds, and all such creatures, both domestic and wild, as well as herbs, are declared by the Veda to be the food of living beings.
तथैवान्नं ह्यहरहः सायं प्रातर्निरुप्यते। पशवश्चाथ धान्यं च यज्ञस्याङ्गमिति श्रुतिः ॥१२-२६०-२०॥
tathaivānnaṃ hyaharahaḥ sāyaṃ prātar nirupyate। paśavaścātha dhānyaṃ ca yajñasya-aṅgam iti śrutiḥ ॥12-260-20॥
[तथा (tathā) - in that manner; एव (eva) - indeed; अन्नं (annaṃ) - food; हि (hi) - indeed; अहरहः (aharahaḥ) - every day; सायं (sāyaṃ) - evening; प्रातर् (prātar) - morning; निरुप्यते (nirupyate) - is offered; पशवः (paśavaḥ) - animals; च (ca) - and; अथ (atha) - then; धान्यं (dhānyaṃ) - grain; च (ca) - and; यज्ञस्य (yajñasya) - of the sacrifice; अङ्गम् (aṅgam) - component; इति (iti) - thus; श्रुतिः (śrutiḥ) - the Veda;]
(In that manner indeed, food is offered every day, in the evening and morning. Animals and then grain are also components of the sacrifice, thus (says) the Veda.)
In the same way, food is indeed offered every day, both in the evening and morning. Animals and grain are also considered components of the sacrifice, as stated by the Veda.
एतानि सह यज्ञेन प्रजापतिरकल्पयत्। तेन प्रजापतिर्देवान्यज्ञेनायजत प्रभुः ॥१२-२६०-२१॥
etāni saha yajñena prajāpatiḥ akalpayat। tena prajāpatiḥ devān yajñena ayajat prabhuḥ ॥12-260-21॥
[एतानि (etāni) - these; (neuter plural) सह (saha) - together with; along with; यज्ञेन (yajñena) - by sacrifice; by yajña; प्रजापतिः (prajāpatiḥ) - Prajāpati; lord of creatures; अकल्पयत् (akalpayat) - arranged; established; prepared; तेन (tena) - by that; thereby; प्रजापतिः (prajāpatiḥ) - Prajāpati; lord of creatures; देवान् (devān) - the gods; deities; यज्ञेन (yajñena) - by sacrifice; by yajña; आयजत् (ayajat) - worshipped; sacrificed for; प्रभुः (prabhuḥ) - the lord; master;]
(These, together with sacrifice, Prajāpati arranged. By that, Prajāpati, the lord, worshipped the gods by sacrifice.)
Prajāpati arranged these things together with sacrifice. Thereby, Prajāpati, the lord, worshipped the gods through sacrifice.
ते स्मान्योन्यञ्चराः सर्वे प्राणिनः सप्त सप्त च। यज्ञेषूपाकृतं विश्वं प्राहुरुत्तमसञ्ज्ञितम् ॥१२-२६०-२२॥
te smānyonyañcarāḥ sarve prāṇinaḥ sapta sapta ca। yajñeṣūpākṛtaṃ viśvaṃ prāhuruttamasañjñitam ॥12-260-22॥
[ते (te) - they; स्म (sma) - indeed; अन्योन्यञ्चराः (anyonyañcarāḥ) - mutually-moving; सर्वे (sarve) - all; प्राणिनः (prāṇinaḥ) - living beings; सप्त (sapta) - seven; सप्त (sapta) - seven; च (ca) - and; यज्ञेषु (yajñeṣu) - in sacrifices; उपाकृतम् (upākṛtam) - prepared; विश्वम् (viśvam) - the universe; प्राहुः (prāhuḥ) - they declare; उत्तमसञ्ज्ञितम् (uttamasañjñitam) - called the highest;]
(They indeed, all mutually-moving living beings, seven and seven, and in sacrifices, the prepared universe, they declare as called the highest.)
They say that all living beings, moving among each other in groups of seven, and the universe prepared in sacrifices, are called the highest.
एतच्चैवाभ्यनुज्ञातं पूर्वैः पूर्वतरैस्तथा। को जातु न विचिन्वीत विद्वान्स्वां शक्तिमात्मनः ॥१२-२६०-२३॥
etaccaivābhyanujñātaṃ pūrvaiḥ pūrvatarais tathā। ko jātu na vicinvīta vidvān svāṃ śaktim ātmanaḥ ॥12-260-23॥
[एतत् (etat) - this; च (ca) - and; एव (eva) - indeed; अभ्यनुज्ञातं (abhyanujñātam) - approved; granted permission; पूर्वैः (pūrvaiḥ) - by the former ones; पूर्वतरैः (pūrvataraiḥ) - by the still earlier ones; तथा (tathā) - in the same way; कः (kaḥ) - who; जातु (jātu) - ever; न (na) - not; विचिन्वीत (vicinvīta) - should not investigate; विद्वान् (vidvān) - the wise one; स्वां (svām) - one's own; शक्तिम् (śaktim) - power; ability; आत्मनः (ātmanaḥ) - of oneself;]
(And this indeed has been approved by the former ones and by the still earlier ones in the same way. Who, ever, would not investigate, the wise one, his own power of oneself?)
This too has been approved in the same way by those who came before and by their predecessors. What wise person would not examine his own abilities?
पशवश्च मनुष्याश्च द्रुमाश्चौषधिभिः सह। स्वर्गमेवाभिकाङ्क्षन्ते न च स्वर्गस्त्वृते मखम् ॥१२-२६०-२४॥
paśavaś ca manuṣyāś ca drumāś cauṣadhibhiḥ saha। svargam evābhikāṅkṣante na ca svargas tv ṛte makham ॥12-260-24॥
[पशवः (paśavaḥ) - animals; च (ca) - and; मनुष्याः (manuṣyāḥ) - humans; च (ca) - and; द्रुमाः (drumāḥ) - trees; च (ca) - and; औषधिभिः (auṣadhibhiḥ) - with medicinal plants; सह (saha) - together; स्वर्गम् (svargam) - heaven; एव (eva) - indeed; अभिकाङ्क्षन्ते (abhikāṅkṣante) - desire; न (na) - not; च (ca) - and; स्वर्गः (svargaḥ) - heaven; तु (tu) - but; ऋते (ṛte) - without; मखम् (makham) - sacrifice;]
(Animals and humans and trees and with medicinal plants together indeed desire heaven; but heaven is not (attained) without sacrifice.)
Animals, humans, trees, and medicinal plants all desire heaven; but heaven cannot be attained without sacrifice.
ओषध्यः पशवो वृक्षा वीरुदाज्यं पयो दधि। हविर्भूमिर्दिशः श्रद्धा कालश्चैतानि द्वादश ॥१२-२६०-२५॥
oṣadhyaḥ paśavo vṛkṣā vīrud ājyaṃ payo dadhi। havir bhūmir diśaḥ śraddhā kālaś caitāni dvādaśa ॥12-260-25॥
[ओषध्यः (oṣadhyaḥ) - medicinal plants; पशवः (paśavaḥ) - animals; वृक्षाः (vṛkṣāḥ) - trees; वीरुत् (vīrut) - creepers; आज्यम् (ājyaṃ) - clarified butter; पयः (payaḥ) - milk; दधि (dadhi) - curd; हविः (haviḥ) - offering; भूमिः (bhūmiḥ) - earth; दिशः (diśaḥ) - directions; श्रद्धा (śraddhā) - faith; कालः (kālaḥ) - time; च (ca) - and; एतानि (etāni) - these; द्वादश (dvādaśa) - twelve;]
(medicinal plants, animals, trees, creepers, clarified butter, milk, curd, offering, earth, directions, faith, time, and these twelve.)
These are the twelve: medicinal plants, animals, trees, creepers, clarified butter, milk, curd, offering, earth, directions, faith, and time.
ऋचो यजूंषि सामानि यजमानश्च षोडशः। अग्निर्ज्ञेयो गृहपतिः स सप्तदश उच्यते ॥ अङ्गान्येतानि यज्ञस्य यज्ञो मूलमिति श्रुतिः ॥१२-२६०-२६॥
ṛco yajūṃṣi sāmāni yajamānaś ca ṣoḍaśaḥ। agnir jñeyo gṛhapatiḥ sa saptadaśa ucyate॥ aṅgāny etāni yajñasya yajño mūlam iti śrutiḥ॥12-260-26॥
[ऋचः (ṛcaḥ) - Rigvedic hymns; यजूंषि (yajūṃṣi) - Yajurvedic formulas; सामानि (sāmāni) - Samavedic chants; यजमानः (yajamānaḥ) - sacrificer; च (ca) - and; षोडशः (ṣoḍaśaḥ) - sixteenth; अग्निः (agniḥ) - Agni (fire deity); ज्ञेयः (jñeyaḥ) - should be known; गृहपतिः (gṛhapatiḥ) - householder; सः (saḥ) - he; सप्तदश (saptadaśa) - seventeenth; उच्यते (ucyate) - is called; अङ्गानि (aṅgāni) - limbs; एतानि (etāni) - these; यज्ञस्य (yajñasya) - of the sacrifice; यज्ञः (yajñaḥ) - sacrifice; मूलम् (mūlam) - root; इति (iti) - thus; श्रुतिः (śrutiḥ) - the Vedic text;]
(Rigvedic hymns, Yajurvedic formulas, Samavedic chants, and the sacrificer are the sixteenth. Agni, the householder, should be known as the seventeenth. These are the limbs of the sacrifice; the sacrifice is the root—thus says the Vedic text.)
The Rigvedic hymns, Yajurvedic formulas, Samavedic chants, and the sacrificer are counted as the sixteenth part. Agni, the householder, is regarded as the seventeenth. These are considered the limbs of the sacrifice, and the sacrifice itself is said to be the root, according to the Vedic text.
आज्येन पयसा दध्ना शकृतामिक्षया त्वचा। वालैः शृङ्गेण पादेन सम्भवत्येव गौर्मखम् ॥ एवं प्रत्येकशः सर्वं यद्यदस्य विधीयते ॥१२-२६०-२७॥
āj-yena payasā dadhnā śakṛt-āmikṣayā tvacā। vālaiḥ śṛṅgeṇa pādena sambhavaty-eva gaur-makham ॥ evaṃ pratyekaśaḥ sarvaṃ yadyad-asya vidhīyate ॥12-260-27॥
[आज्येन (āj-yena) - by clarified butter; पयसा (payasā) - by milk; दध्ना (dadhnā) - by curd; शकृतामिक्षया (śakṛt-āmikṣayā) - by mixture of dung; त्वचा (tvacā) - by skin; वालैः (vālaiḥ) - by hairs; शृङ्गेण (śṛṅgeṇa) - by horn; पादेन (pādena) - by foot; सम्भवति (sambhavati) - arises; एव (eva) - indeed; गौः (gauḥ) - cow; मुखम् (makham) - face; एवं (evaṃ) - thus; प्रत्येकशः (pratyekaśaḥ) - individually; सर्वं (sarvaṃ) - all; यद्यत् (yadyat) - whatever; अस्य (asya) - of this; विधीयते (vidhīyate) - is prescribed;]
(By clarified butter, by milk, by curd, by mixture of dung, by skin, by hairs, by horn, by foot, indeed the face of the cow arises. Thus, individually, whatever of this is prescribed, all (is so).)
The face of the cow is formed by clarified butter, milk, curd, dung mixture, skin, hairs, horn, and foot. In this way, whatever is prescribed for each part, all is so.
यज्ञं वहन्ति सम्भूय सहर्त्विग्भिः सदक्षिणैः। संहत्यैतानि सर्वाणि यज्ञं निर्वर्तयन्त्युत ॥१२-२६०-२८॥
yajñaṃ vahanti sambhūya sahartvigbhiḥ sadakṣiṇaiḥ। saṃhatyaitāni sarvāṇi yajñaṃ nirvartayantyuta ॥12-260-28॥
[यज्ञं (yajñam) - sacrifice; वहन्ति (vahanti) - carry; सम्भूय (sambhūya) - having come together; सहर्त्विग्भिः (sahartvigbhiḥ) - with priests; सदक्षिणैः (sadakṣiṇaiḥ) - with proper gifts; संहत्य (saṃhatya) - having united; एतानि (etāni) - these; सर्वाणि (sarvāṇi) - all; यज्ञं (yajñam) - sacrifice; निर्वर्तयन्ति (nirvartayanti) - accomplish; उत (uta) - indeed;]
(Sacrifice they carry having come together with priests with proper gifts. Having united, these all indeed accomplish the sacrifice.)
The sacrifice is carried out collectively by all, together with the priests and proper gifts. United, all these indeed accomplish the sacrifice.
यज्ञार्थानि हि सृष्टानि यथा वै श्रूयते श्रुतिः। एवं पूर्वे पूर्वतराः प्रवृत्ताश्चैव मानवाः ॥१२-२६०-२९॥
yajñārthāni hi sṛṣṭāni yathā vai śrūyate śrutiḥ। evaṃ pūrve pūratarāḥ pravṛttāścaiva mānavāḥ ॥12-260-29॥
[यज्ञार्थानि (yajñārthāni) - for the sake of sacrifice; हि (hi) - indeed; सृष्टानि (sṛṣṭāni) - created; यथा (yathā) - as; वै (vai) - truly; श्रूयते (śrūyate) - is heard; श्रुतिः (śrutiḥ) - the Veda; एवं (evaṃ) - thus; पूर्वे (pūrve) - former; पूर्वतराः (pūratarāḥ) - still earlier; प्रवृत्ताः (pravṛttāḥ) - engaged; च (ca) - and; एव (eva) - indeed; मानवाः (mānavāḥ) - men;]
(For the sake of sacrifice indeed were created, as truly is heard from the Veda. Thus, the former and still earlier men indeed engaged.)
It is indeed heard from the Veda that all things were created for the sake of sacrifice. In this way, men of former and still earlier times engaged themselves accordingly.
न हिनस्ति ह्यारभते नाभिद्रुह्यति किञ्चन। यज्ञो यष्टव्य इत्येव यो यजत्यफलेप्सया ॥१२-२६०-३०॥
na hinasti hy ārabhate nābhidruhyati kiñcana। yajño yaṣṭavya ityeva yo yajatyaphalepsayā ॥12-260-30॥
[न (na) - not; हिनस्ति (hinasti) - destroys; हि (hi) - indeed; आरभते (ārabhate) - undertakes; न (na) - not; अभिद्रुह्यति (abhidruhyati) - harms; किञ्चन (kiñcana) - anything; यज्ञः (yajñaḥ) - sacrifice; यष्टव्यः (yaṣṭavyaḥ) - should be performed; इति (iti) - thus; एव (eva) - only; यः (yaḥ) - who; यजति (yajati) - performs sacrifice; अफल-इप्सया (aphala-ipsayā) - without desire for fruit;]
(Not destroys indeed undertakes, not harms anything. Sacrifice should be performed thus only, who performs sacrifice without desire for fruit.)
He who undertakes sacrifice without desire for its fruit neither destroys nor harms anything. The sacrifice should be performed only with this attitude.
यज्ञाङ्गान्यपि चैतानि यथोक्तानि नसंशयः। विधिना विधियुक्तानि तारयन्ति परस्परम् ॥१२-२६०-३१॥
yajñāṅgāny api caitāni yathoktāni na saṁśayaḥ। vidhinā vidhiyuktāni tārayanti parasparam ॥12-260-31॥
[यज्ञाङ्गानि (yajñāṅgāni) - sacrificial limbs; components of yajña; अपि (api) - also; even; च (ca) - and; एतानि (etāni) - these; यथोक्तानि (yathoktāni) - as stated; as mentioned; न (na) - not; no; संशयः (saṁśayaḥ) - doubt; uncertainty; विधिना (vidhinā) - by the procedure; by the rule; विधियुक्तानि (vidhiyuktāni) - endowed with rule; performed according to rule; तारयन्ति (tārayanti) - cause to cross over; liberate; परस्परम् (parasparam) - each other; mutually;]
(The sacrificial limbs also, these as stated, there is no doubt, by the procedure, performed according to rule, cause each other to cross over.)
There is no doubt that these sacrificial components, as stated, when performed according to the prescribed procedure, mutually uplift each other.
आम्नायमार्षं पश्यामि यस्मिन्वेदाः प्रतिष्ठिताः। तं विद्वांसोऽनुपश्यन्ति ब्राह्मणस्यानुदर्शनात् ॥१२-२६०-३२॥
āmnāyam ārṣaṃ paśyāmi yasmin vedāḥ pratiṣṭhitāḥ। taṃ vidvāṃso'nupaśyanti brāhmaṇasya anudarśanāt ॥12-260-32॥
[आम्नायम् (āmnāyam) - tradition; आर्षम् (ārṣam) - of the ṛṣis; पश्यामि (paśyāmi) - I see; यस्मिन् (yasmin) - in which; वेदाः (vedāḥ) - the Vedas; प्रतिष्ठिताः (pratiṣṭhitāḥ) - are established; तं (taṃ) - that; विद्वांसः (vidvāṃsaḥ) - the learned ones; अनुपश्यन्ति (anupaśyanti) - perceive; ब्राह्मणस्य (brāhmaṇasya) - of the Brāhmaṇa; अनुदर्शनात् (anudarśanāt) - by following;]
(I see the tradition of the ṛṣis in which the Vedas are established; that the learned ones perceive by following the Brāhmaṇa.)
I perceive the ṛṣi-originated tradition in which the Vedas are established; this is realized by the learned through following the Brāhmaṇa.
ब्राह्मणप्रभवो यज्ञो ब्राह्मणार्पण एव च। अनु यज्ञं जगत्सर्वं यज्ञश्चानु जगत्सदा ॥१२-२६०-३३॥
brāhmaṇaprabhavo yajño brāhmaṇārpaṇa eva ca। anu yajñaṃ jagatsarvaṃ yajñaścānu jagatsadā ॥12-260-33॥
[ब्राह्मण (brāhmaṇa) - brāhmaṇa; प्रभवः (prabhavaḥ) - origin; यज्ञः (yajñaḥ) - sacrifice; ब्राह्मण (brāhmaṇa) - brāhmaṇa; अर्पण (arpaṇa) - offering; एव (eva) - indeed; च (ca) - and; अनु (anu) - after; यज्ञम् (yajñam) - sacrifice; जगत् (jagat) - world; सर्वम् (sarvam) - all; यज्ञः (yajñaḥ) - sacrifice; च (ca) - and; अनु (anu) - after; जगत् (jagat) - world; सदा (sadā) - always;]
(Sacrifice has its origin in the brāhmaṇa, and is indeed an offering by the brāhmaṇa and also. After the sacrifice, the whole world (exists); and after the world, always (there is) sacrifice.)
Sacrifice originates from the brāhmaṇa, and is truly an offering by the brāhmaṇa. The entire world follows sacrifice, and sacrifice always follows the world.
ओमिति ब्रह्मणो योनिर्नमः स्वाहा स्वधा वषट्। यस्यैतानि प्रयुज्यन्ते यथाशक्ति कृतान्यपि ॥१२-२६०-३४॥
om iti brahmaṇo yonir namaḥ svāhā svadhā vaṣaṭ। yasya etāni prayujyante yathāśakti kṛtāni api ॥12-260-34॥
[ओम् (om) - primordial sound; essence; इति (iti) - thus; ब्रह्मणः (brahmaṇaḥ) - of Brahman; of the Absolute; योनिः (yoniḥ) - source; origin; नमः (namaḥ) - salutation; obeisance; स्वाहा (svāhā) - offering (to gods); स्वधा (svadhā) - offering (to ancestors); वषट् (vaṣaṭ) - offering (in ritual); यस्य (yasya) - of whom; whose; एतानि (etāni) - these; प्रयुज्यन्ते (prayujyante) - are employed; are used; यथा (yathā) - according to; as; शक्ति (śakti) - ability; power; कृतानि (kṛtāni) - performed; done; अपि (api) - even; also;]
(Om thus is the source of Brahman; salutation; svāhā; svadhā; vaṣaṭ; of whom these are employed as per ability, even those performed.)
"Om" is the source of Brahman; salutation, svāhā, svadhā, vaṣaṭ—whoever employs these, even those performed according to one's ability.
न तस्य त्रिषु लोकेषु परलोकभयं विदुः। इति वेदा वदन्तीह सिद्धाश्च परमर्षयः ॥१२-२६०-३५॥
na tasya triṣu lokeṣu paralokabhayaṃ viduḥ। iti vedā vadantīha siddhāśca paramarṣayaḥ ॥12-260-35॥
[न (na) - not; तस्य (tasya) - of him; त्रिषु (triṣu) - in three; लोकेषु (lokeṣu) - in worlds; परलोकभयम् (paralokabhayam) - fear of the other world; विदुः (viduḥ) - know; इति (iti) - thus; वेदाः (vedāḥ) - the Vedas; वदन्ति (vadanti) - say; इह (iha) - here; सिद्धाः (siddhāḥ) - the perfected ones; च (ca) - and; परमर्षयः (paramarṣayaḥ) - the supreme sages;]
(Not of him in the three worlds fear of the other world (they) know; thus the Vedas say here, the perfected ones and the supreme sages.)
The Vedas, as well as the perfected beings and supreme sages here, declare that he has no fear of the other world in all the three worlds.
ऋचो यजूंषि सामानि स्तोभाश्च विधिचोदिताः। यस्मिन्नेतानि सर्वाणि बहिरेव स वै द्विजः ॥१२-२६०-३६॥
ṛco yajūṃṣi sāmāni stobhāś ca vidhicoditāḥ। yasminn etāni sarvāṇi bahir eva sa vai dvijaḥ॥12-260-36॥
[ऋचः (ṛcaḥ) - Rigvedic hymns; यजूंषि (yajūṃṣi) - Yajurvedic formulas; सामानि (sāmāni) - Samavedic chants; स्तोभाः (stobhāḥ) - musical syllables; च (ca) - and; विधि-चोदिताः (vidhi-coditāḥ) - enjoined by ritual; यस्मिन् (yasmin) - in whom; एतानि (etāni) - these; सर्वाणि (sarvāṇi) - all; बहिः (bahiḥ) - outside; एव (eva) - only; सः (saḥ) - he; वै (vai) - indeed; द्विजः (dvijaḥ) - twice-born;]
(Rigvedic hymns, Yajurvedic formulas, Samavedic chants, and musical syllables enjoined by ritual, all these which are outside only, in whom, he indeed is a twice-born.)
He in whom all the Rigvedic hymns, Yajurvedic formulas, Samavedic chants, and ritual musical syllables exist only externally—he indeed is a twice-born.
अग्न्याधेये यद्भवति यच्च सोमे सुते द्विज। यच्चेतरैर्महायज्ञैर्वेद तद्भगवान्स्वतः ॥१२-२६०-३७॥
agnyādheye yad bhavati yac ca some sute dvija | yac ca itaraiḥ mahāyajñaiḥ veda tad bhagavān svataḥ ॥12-260-37॥
[अग्न्याधेये (agnyādheye) - in the fire-sacrifice; यत् (yat) - what; भवति (bhavati) - arises; यत् (yat) - what; च (ca) - and; सोमे (some) - in the soma-sacrifice; सुते (sute) - in the pressing (of Soma); द्विज (dvija) - O twice-born; यत् (yat) - what; च (ca) - and; इतरैः (itaraiḥ) - by others; महायज्ञैः (mahāyajñaiḥ) - by great sacrifices; वेद (veda) - knows; तत् (tat) - that; भगवान् (bhagavān) - the Lord; स्वतः (svataḥ) - by Himself;]
(In the fire-sacrifice, what arises, and what (arises) in the Soma pressing, O twice-born, and what (is) known by others through great sacrifices, that the Lord knows by Himself.)
O twice-born, whatever arises in the fire-sacrifice, whatever (arises) in the Soma pressing, and whatever is known by others through great sacrifices, all that the Lord knows by Himself.
तस्माद्ब्रह्मन्यजेतैव याजयेच्चाविचारयन्। यजतः स्वर्गविधिना प्रेत्य स्वर्गफलं महत् ॥१२-२६०-३८॥
tasmādbrahmanyajetaiva yājayeccāvicārayan। yajataḥ svargavidhinā pretya svargaphalaṃ mahat ॥12-260-38॥
[तस्मात् (tasmāt) - therefore; ब्रह्मन् (brahman) - O Brāhmaṇa; यजेत (yajeta) - should sacrifice; एव (eva) - indeed; याजयेत् (yājayet) - should cause to sacrifice; च (ca) - and; अविचारयन् (avicārayan) - without deliberation; यजतः (yajataḥ) - of one who sacrifices; स्वर्गविधिना (svargavidhinā) - by the rule of heaven; प्रेत्य (pretya) - having departed (after death); स्वर्गफलं (svargaphalaṃ) - the fruit of heaven; महत् (mahat) - great;]
(Therefore, O Brāhmaṇa, one should indeed sacrifice and cause to sacrifice without deliberation; for one who sacrifices according to the rule of heaven, having departed, the great fruit of heaven (is obtained).)
Therefore, O Brāhmaṇa, one should perform sacrifices and cause others to perform them without hesitation; for one who sacrifices according to the rules for attaining heaven, after death, attains the great fruit of heaven.
नायं लोकोऽस्त्ययज्ञानां परश्चेति विनिश्चयः। वेदवादविदश्चैव प्रमाणमुभयं तदा ॥१२-२६०-३९॥
nāyaṃ loko'styajñānāṃ paraśceti viniścayaḥ। vedavādavidaścaiva pramāṇamubhayaṃ tadā ॥12-260-39॥
[न (na) - not; अयम् (ayam) - this; लोकः (lokaḥ) - world; अस्ति (asti) - exists; अज्ञानाम् (ajñānām) - of the ignorant; परः (paraḥ) - the other (world); च (ca) - and; इति (iti) - thus; विनिश्चयः (viniścayaḥ) - decision; वेदवादविदः (vedavādavidaḥ) - knowers of Vedic doctrine; च (ca) - and; एव (eva) - indeed; प्रमाणम् (pramāṇam) - authority; उभयम् (ubhayaṃ) - both; तदा (tadā) - then;]
(Not this world exists for the ignorant, nor the other—thus is the decision. The knowers of Vedic doctrine indeed (accept) both as authority then.)
It is determined that for the ignorant, neither this world nor the next exists. At that time, the knowers of Vedic doctrine accept both as authoritative.
