12.260
Yudhiṣṭhira said.
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.
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?
Bhīṣma said.
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.
Here, I will explain to you the validity of both; listen attentively, O Pārtha, with your doubts about righteousness and purpose dispelled.
Here too, an ancient story is told: the conversation between Kapila and the cow. Listen to that, O Yudhiṣṭhira.
Indeed, observing the sacred, ancient, eternal, and unchanging tradition, it is heard by us that Nahuṣa formerly obtained the cow of Tvaṣṭṛ.
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.
Having attained the highest intellect, steadfast and fearless, he once said, "The Vedas are relaxed truth," I remember.
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?"
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.
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?
Kapila said.
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.
Indeed, the renouncer departs, and so does the forest-dweller. The householder and the celibate student, both of them also depart.
Indeed, four divine paths are considered eternal; among them, the superiority and inferiority in results, and their respective strengths and weaknesses, are described.
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.
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.
If you see any supreme opinion of direct non-violence anywhere, apart from the scriptural texts, tell that, if you see it.
Syumarashmi said.
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.
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.
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.
Prajāpati arranged these things together with sacrifice. Thereby, Prajāpati, the lord, worshipped the gods through sacrifice.
They say that all living beings, moving among each other in groups of seven, and the universe prepared in sacrifices, are called the highest.
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?
Animals, humans, trees, and medicinal plants all desire heaven; but heaven cannot be attained without sacrifice.
These are the twelve: medicinal plants, animals, trees, creepers, clarified butter, milk, curd, offering, earth, directions, faith, and time.
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.
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.
The sacrifice is carried out collectively by all, together with the priests and proper gifts. United, all these indeed accomplish the sacrifice.
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.
He who undertakes sacrifice without desire for its fruit neither destroys nor harms anything. The sacrifice should be performed only with this attitude.
There is no doubt that these sacrificial components, as stated, when performed according to the prescribed procedure, mutually uplift each other.
I perceive the ṛṣi-originated tradition in which the Vedas are established; this is realized by the learned through following the Brāhmaṇa.
Sacrifice originates from the brāhmaṇa, and is truly an offering by the brāhmaṇa. The entire world follows sacrifice, and sacrifice always follows the world.
"Om" is the source of Brahman; salutation, svāhā, svadhā, vaṣaṭ—whoever employs these, even those performed according to one's ability.
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.
He in whom all the Rigvedic hymns, Yajurvedic formulas, Samavedic chants, and ritual musical syllables exist only externally—he indeed is a twice-born.
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.
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.
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.
